of it they possitively conclude that it must be so of necessity although in the truth of the assertion it is no way agreeable to the will and appointment of Jesus Christ and thus have the rude multitudes been deluded by their Orthodoxall men for many ages who have purposely and knowingly kept the people in this blinde obedience for their owne particular advantage SECT 5. OF the like stampe is the signe of the Crosse which they use in Of the Crosse in Baptisme Baptisme being no more practised by the Apostles then the former for if they had without doubt they would have left some president for it in their writings which is not in the least to be found as mentioned to any such purpose as their Orthodoxall men very well know Historians say that this Ceremony of making The first use of the Crosse Crosses tooke its rise in the Primative times upon this occasion viz. The Pagans having the predominant power over Christians did in derision of Christ whom the Christians adored erected Crosses because he was hanged upon such an one hereupon the Christians to shew themselves not ashamed of such a God as did not despise so ignominious a death for the love he had to his elect did also make Crosses themselves in signification that they willingly owned that God whom the Pagans so much derided Now there being no such cause for the continuance of such Ceremonies viz. no people so shamelesly impudent why should not the effect cease viz. materiall Crosses for otherwise it was never used in Baptisme untill the Idolatrous and Superstitious Papists brought it in as a Sacramentall and signifying signe which being scandalous and having no ground from the Word as also never so used before amongst Christians or at the least by Christs Apostles as also abolished by all the reforming Churches it ought not to be approved or tollerated by us SECT 6. THeir confirmation or laying on of hands is also of the same Oâ— confirmation and laying on of hands linage for though the Apostles had power to give the Holy Ghost to whom they were directed so to doe by a secret inspiration of the same Spirit it doth not follow that the Mitered Bishops hath the like priviledge or power to grant the like strength of Spirituall grace in that manner and that for these reasons 1. Because they are usurpers of that Office and calling which Bishops usurpers of their office was conferred by Christ or his Apostles and so cannot any way justly claime any such power and anthority as the Apostles had which may appeare in that Christ did not commit the Government of his Church to dumbe Priests for whom he sent he sent to preach Luke 10. and not to make Crucifixes and blesse Altars or to observe mens traditions he meant not to play a Pagiant that men should disguise themselves by wearing Rochets Copes Surplices c. neither to preach his Gospel with windy eloquence but in the celestiall power of the Spirit as the Apostle saith 1 Cor. 2. 1. 4. but all these are done by these Prelates ergo not fit instruments to preach the Gospel SECT 7. Obj. PAul saith that he that desireth the office of a Bishop desireth a good worke Ans The Apostle in that place doth not meane a Bishop in his Bishop and Elder taken for one and the same Christ doâ—h not commit the government of hâ—s Church to dumbe Priests Palfrey standing like an Image but these words Shepheard Minister Bishop Elder c. are taken in holy Scripture for one and the same witnesse the Apostle Peter who termeth himselfe an Elder 1 Pet. 5. 1. he meant therefore such as are called into the Church of God to teach the people and to be a Watch-man over the Flock to preach the Word in season and out of season and not to put forth their owne Phantasiès and Dreames that calling is not an honour of idlenesse but a Soule-saving service and therefore to be a true Bishop is to be a faithfull Pastor to his Flock And certainly this dignity and superiority which they usurpe The originall of Bishops came to passe by some proud fellowes having a degree in humane learning above the rest of their Function and so took upon them that name of Bishop changing the tongue of the Holy Ghost for otherwise the same was a Priest which was a Bishop all executing the same office of Teaching and exhorting which Paul appointed for the Bishops yea it is most apparant that our Saviour gave no such power or preheminence to his Apostles as The Apostles of Christ did not usurpe authority on one another these usurpe one over another but contrariwise forbiddeth them to desire it Mat. 20. 26. It shall not be so amongst you As also Mat. 23. 8. where he exhorteth them not to be called Rabbi Rabbi as was the Scribes and Pharisees and that in regard he himselfe was their Doctor and they all Brethren and therefore ought not to Lord it one over another SECT 2. Obj. IF their calling be not from God whence 〈◊〉 it Ans From the Devill for they received it from the The Bishops calling originally from the Devill and so consequently those ordained by them Pope who is a Rebell to Christ and hath received his Calling from the Devill Rev. 17. 2. neither can these be said to be the Apostles Successors in regard they have not taken the Word of God for their guide but the traditions of Men and devices of their owne braine and the corrupt customes of their own Courts all which Christ abhorreth witnesse his sharp invectives against the Scribes and Pharisees for the like Mat. 7. 8. as also in that he termes it a vaine worship in regard he is only to be worshipped in Spirit and in truth Obj. They doe not deny the Word of God they would only have those Ceremonies and Customes of decency which hath been for a long time used in the Church still to be continued Ans To plead for Custome is dangerous Christ telleth us He A long and evill custome is not to be followed is the way the truth and the life he doth not say He is the Custome but he is the truth for in processe of time an evill custome may grow strong yea to be kept for a Law and yet it is not therefore the truth we ought then in matter of worship to apply our selves to Christ the truth and not to custome Again that they are not called of God may appeare in that Reasonâ— why they are not called of God they have combined together for themselves and contrived for their owne sinister ends and usurpation though to the great dispersion and division both in Church and State moving and fomenting of Warre and afflicting of the people of God not respecting any thing more then their owne glory and sinister respects by which they have laboured to raise themselves to honour as also in that they
the whole Church and not of any other particular part thereof as a representative of the whole without elected by the whole as hereafter I shall prove at large Obj. It is manifest that Timothy and Titus who were mediately called had power also of exercising censures over Presbiters and others which these places of Scripture 1 Tim. 5. 22. Tit. 1. 5. 1 Tim. 5. 19. Tit. 3. 10. doe witnesse Ans This is also granted but you are so sottish to thinke that the priviledge which the Apostles permitted the reall Body of the Church in such affaires was taken from them had they interest in all the Apostles affaires concerning the Church and must they be debarred it by Timothy and Titus Might they be be permitted as I said before to â—ay the foundation and not to build to elect an Apostle and not a Presbiter to have voyce in the counsels and decrees of the Apostles who were immediatly called and be debarâ—ed the like priviledge by Timothy and Titus doubtlesse it was the grosse or rather wilful mistake of some proud Lucrean Priest such as the Sinod consisted of who first assumed that christian priviledge unto themselves from them Scriptures SECT 9. Obj. PAul had a commanding power over Titus chap. 1. 5. ergo one Minister over another Ans Paul and the rest of the Apostles were immediatly called None now equall in power with the Apostles and therefore had a greater priviledge then them who were but mediatly called by them and the Church but there is none now so immediatly called and so equall in power and authority to the Apostles and as touching the commanding power you speake of I answer that the Apostles under their immediate calling could not compell or force one another by way of authority and would you conferre a greater power on theâ—r who are but mediatly called I see your pride will appeare above board you have forgâ—t Christs answer to your Predecessors in ambition Mâ—â— â—â— â—â— â—6 â—7 c. as also how it was relished by the rest of the Apostles â—â—r 24. Obj. The Apostles sent Judas and â—las to Antioch ergo they had power over them Ans That is argued like the rest for by the same reason the rest of the Apostles had a commanding power over Peter and John whom they are said to send to Samaria Act. 8. 14. as also the Church at Antioch in sending Paul and Barnabas to Jerusalem Act. 15. 2. which were to crosse the injunction of our Saviour Mat. 20. 25. c. therefore no rationall man can imagine that those Missions or sendings were any other then when Committees are appointed by the Parliament out of their owne Members to act particular businesses proper to the House which Committees being Members doe not lose any part of their power or Membership during their absence in the House upon that Committee though distant from the House have you been seven or eight yeares so neare the House and yet ignorant of such customs Obj. As them Members of Parliament are a Committee the remaining Members in Parliament have a superiour power above them they being the supreame Court Ans Were it so yet you still argue against your selfe for that proveth that the supreame power remaineth in the real body of the Parliament and so consequently of the Church viz that the Church at Antioch had a supreame power over and above Paul and Barnabas as the Church at Jerusalem over Judas and Silas being sent by them as Committees so that you no waies advantage your selfe by your evasion SECT 10. Obj. TImothy and Titus had not only power to ordaine Presbiters and Deacons but also of exercising Sensures over Presbiters and others as also the Angels of the Churches are said to have Rev. 2. 3. chap. Ans What work you make with poore Timothy and Titus to uphold your pride and covitousnesse but I cannot better answer this point then in the words of your owne Language to his late Majesty in Carisborow Castle only I shall paraphraise something by the buy as in answer to your own particulars by speaking to you as to them of the Sinod that writ that answer viz. I cannot say they had this power as the Apostles Substitutes or Successors in Presbiterian Government or that they exercised the power they had as being Presbiters in the sence of you Presbiterians but as extraordinary Officers or Evangelists which Evangelists were an office in the Church distinct from Vid fol. â— Pastors and Feachers Ephe. 4. 11. And that they were Evangelists it appeares by their being sent up and downe by the Apostles or taken along with them in company to severall Churches as the necessity and occasion of the Church did require the one of them being expresly called an Evangelist 2 Tim. 4. 5. and neither of them being any where in Scripture called Presbiterian in your sence neither were they fixed to Ephesus and Creet as Presbiters in the Churches committed to them as you would be in London and Westminster but removed from thence to other places and never for ought appeares in Scripture returned to them againe And it seemes cleare to me that neither their abode at Ephesus or Creet was for any long time especially for so long a time as you have sitten at Westminster Nor was it so intended by the Apostles or our Parliament for the Apostles imployed them there upon occasionall businesse as his expressions intimateth 1 Tim. 1. 3. Tit 1. 5. which words doth not carry the fixing and constituting of a Sinod of Presbiters in a place as perpetuall Governours SECT 11. ANd as touching those Angels mentioned in the Revelations Vid. fol. 7â— I answer also in words of your owne coyning viz. that they were in no place called Presbiters in vulgar acceptation neither is there mention of Superiority of one Presbiter to another as a Classicall Provinciall and Nationall Sinod but in Diotrophes in effecting of it as you of the Sinod did not And for the more cleare and full satisfaction of your Worships in this point I will briefly declare into what Officers hands the ordinary standing Office of the Church were transmitted and derived by and from the Apostles The Apostles had no Successors in eundem gradum the Apostolicall office was not derived by Succession being established by Christ by extraordinary and speciall commission but for the ordinary and standing use of the Church there were ordained only two orders of Offices viz. Bishops and Deacons which the Apostle expresseth Phil. 1. 1. and only of them doth the Apostle give the due character of 〈◊〉 â— 1 Tiâ—â— 3. 2. 8. from both which places of Scripture 〈…〉 that besides Presbiters Viâ— fol. 8. there is no other Order but 〈…〉 and though the order of a Presbiter 〈…〉 order of a Deaâ—on yet in the same order of a Deâ—â—on or 〈◊〉 there was not any one superiour to another no 〈◊〉 wâ—â— above an Apostle no Evangelist above an Evangelis◠〈◊〉 Presbiter
did your Predecessors sure you 'l say What would you have us doe which is the way That he would have us walk in I reply The first thing you 're to doe is to deny Your selves that is that you would condiscend To take Christs yoke upon you that 's the end For which he hath exalted you but I Much feare your answer will be to deny To weare that yoke or beare that burthen light Vnlesse with Nichodemus in the night They 're yet too meane for you what such as yee Turne Tub-preachers tush fye it cannot be You that are Steerers at the Helme of State Is' t fitting such as you should congregate Your selves with poore base and Mechanick men As Taylors Millers Weavers Coblers when You may be honour'd as to your degree Amongst the Churches of the Presbitry Reply Doe but confesse your selves to be but Men Wormes Earth and Ashes Dust and Clay and then Boast out your fills of your great Birth High honours riches wisedome here on earth And see what they amount unto or what Christ will respect you more for this or that Againe what is so done to you by such Which at the present is not very much Is meerely for to draw you to their lure For well they know applauses must procure The station of their present Hierarchy Or else it falls even to eternity And therefore 't is they warble out such notes Even to the straining of their very throates For the continuance of Magistrates And Ministry but the o're-powring Fates Hath otherwise decreed that you or they Shall reigne as formerly hence-forth for aye I doe confesse in reference to the Law Of Nature and Nations there is an Ave Full feare reflects on you from such as doe Transgresse them Lawes in that you are a foe To such like Agents causing them to be Punisht according unto that degree By which they doe offend But as for such As keep without your verge you cannot touch At least you ought not you 're no more to those Then Herod was to Christ who did oppose Him both by word and action as likewise The Apostles did the Scribes and Pharisees Yea all their Acts doth plainly shew how they Did slight their threats rather then disobey The heavenly pleasure yea although it were To losse of life yet would they not forbeare But now the Church of Christ hath hopes to see You condiscend to their Fraternity And not hence-forth to curbe them by that power Ordained to protect them not devoure And therefore heare O Kings and Rulers all Harke with attention listen to the call Which now invites you for to entertaine Christ for your King who is resolv'd to reigne O're you and yours either by love or awe But rather doth desire that love may draw our hearts for to comply to beare his yoke If not then know there is a heavie stroake To be laid on you with an Iron Rod Even by the hands of a provoked God The which will crush your powers and make you know That as in things above so here below He hath the Kingly power and will direct All such whom he vouchsafeth to protect Relinquish therefore all your powers whereby You hitherto have rul'd by Tyranny Over that little Flock which Christ doth owne As his peculiar Sheep and now made knowne Vnto this present age that thereby yee May have communion with their unity Refuse not therefore those his invitations As you intend the glory of your Nations Doe not excuse your selves or make delay For it is dangerous now is the day Of exaltation and of such renowne As farre excelleth that your Kingly Crowne Affordeth O then yeeld a free consent Vnto his now declared Government For thereby will be added to your Graces A Priest and Prophet-ship in heavenly places For thereby will your pomp now transitory Be changed into everlasting glory For thereby will your fraile and fleshly nature Be made Divine and of a Christ-like stature Yeeld yeeld obedience then that when yee dye Ye may be crown'd with immortality To the present Clergy The next I have to deale withall are those Of the Sasardoll Tribe who yet oppose That Gospel method which our Saviour left To regulate his Church and hath bereft It of that glory which it once injoy'd Yea have attempted even to have destroy'd It root and branch witnesse that beast-like man Of Rome who through his pride of heart began The grand Apostasie as also all That have officiated by his call Since that revolt as you proud Prelates and You Presbiterian Priests who yet withstand It to your utmost power but all 's in vaine You strive against the streame for Christ wil reigne Above you if not over you therefore Forbeare your proud attempts you can no more Now if it be the great Law-givers minde To furnish me with light and strike them blinde Will you gaine-say't Or say he hath done ill By doing so Dare you oppose his Will For ought you know he hath ordained me As a fore-runner of him for to be Against his second comming and how can You know a Prophet from another man But by his speech or writing 'T is well knowne I am no Atheist neither have I showne My selfe a friend to any other Sect Nor have I gone about for to erect A new-found fantasie in this my Booke To trifle time away nor doe I looke For popular applause of any he Who in opinion is the nearest me But God's my witnesse before whom I stand The very cause I tooke this taske in hand Was for to purge Christs floore and so to sift The chaffe out of the wheat and so to lift The Pope out of his Throne all which may be Done easily if that you thus agree As I have written But if you refuse To take that course set downe and thinke to use Some other meanes to bring the worke about To crosse the way which I have here found out Being the old true way I doe declare You seeke to ruine and not to repaire The Church of Christ which in the end will bring Destruction to you all in every thing Consider therefore and the Lord grant skill To every one of you to doe his will The Authors Petition to the Supreame Power of the Nation by Divine Providence now residing in the Commons of England assembled by their Representatives in the Grand Court of PARLIAMENT In the Names and behalfes of all such Christians as are or desire to be seperated from the world and Antichristianisme to practise Religion in Doctrine Worship and Dâ—cipline accoâ—dâ—â—g 〈◊〉 hâ— wiâ—l â—nd appointment of Jesus Christ in his VVord I. THat all such of the Clergy as have disclaimed their call to that office of Bisâ—ops c. and have already practised according to the precepts of Christ and his Apostles in gathering of Churches by way os Baptizing Beleevers may have the freedome to persist in that Method publickly without the let or molestation of the men of the world behaving
The Printer to the Spectator THat Embleme whereon thou didst looke Is but the shadow of the Booke By reading which thou maist behold That in expresse which here is told By Figures there thou 't plainly see The Pope and his fraternity Of Prelates Presbiterians and The Author a Rev. 18. 1 2 c. whom thou seest there stand Disputing to the life where he Doth use his Christian b Mat. 10 6 pollicy By singling each of them apart Aluding unto Daniels Art By which he found the Elders lye And clear'd Susannas chastity So he like to a Champion stout In this incounter first culs out Errors chiefe Patrons c Athists and Antiâ—rinitarians who deny There is a God or Trinity These being conquered he doth finde A Monster of another minde Who saith there is a God d The Pope 2 Thes 2 3 4. but he Doth proudly claime the same to be And that he can mens Sins forgive If they 'le but see him whilst they live This he subdues likewise and then He findeth divers sorts e viz Prelates Pâ—oâ—bâ—terians other Sectaries Rev 17 12. 15 of men The which from him doth hold their power All which within one day f Rev. 18. 8. or houre g vâ—r 17 18. o R v. 19. 1 2. He hath subdued Therefore his head with Bayes I have adorn'd doe thou the like by praise Laus Deo in excelcis AN EMBLEM OF ANTICHRIST In his three fould Hirerchyes of Papacy Prelacy Presbytery As allso a description of the Trenatie in Vnitie Vnitie in Trenatie of their Lord God the Pope in his Holyneses Dietie 2. thes 2. 4. A Small Rome left for the Pope etc. Prellat Wee are all tatterd broken to peeces Pope Presbiter They reiect our church calling from thee Cry aloud for he is a god 1. Kings 18. 27. And it came to pass at Noone that Elijah Mocked them saying c. I neede not put a Beareskin on A Beare Or pin a Devill to A Cauileare Rev 16. 19. 20. 21. And the Great City was devided into THREE PARTS etc. ROME RVIN'D BY WHITE HALL OR The Papall Crown demolisht Containing a Confutation of the three Degrees of Popery viz. Papacy Prelacy and Presbitery answerable to the Triple Crowne of the three-headed Cerberus the Pope with his three-fold Hierarchies aforesaid With a dispelling of all other dispersed Clouds of Errour which doth interpose the clear Sunshine of the Gospel in our Horrizon Wherein the chiefe Arguments each of them have for the vindication of their erronious Tenents are incerted and refuted with a description of such whem the true Church of Christ doth consist of As also how and by whom they may be gathered and governed according to the will and appointment of Jesus Christ and his Apostles in the Primative purity thereof Isaiah 40. 3 4 5. The voyce of him that cryeth in the wildernesse prepare ye the way of the Lord make straight in the desart a high way for our God every valley shall be exalted and every mountaine and hill shall be made low and the crooked shall be made straight and thorough places plaine and the glory of the Lord shall be revealed and all flesh shall see it together for the mouth of the Lord hath spoken it By Iohn Spittlehouse assistant to the Marshall Generall of the Army under the Command of his Excellency the Lord Generall Fairfax Imprimated by Theod. Jennings and entred in the Stationers Hall Printed at London by Thomas Paine and are to be sold at his house in Goold Smiths Alley in Redcrosse Street 1650 Fâ—llow Christians THere hath been many predictions of these present times both oâ—â— oâ— Scâ—ipture and other Aâ—thors 〈◊〉 of whâ—ch 〈◊〉 〈◊〉 he â—s reâ—ite which I professe before the great God of Heaven and Earth is not out of any ostentation in relation to my owne particular person but meerly to stir up the hearts of all men to take not â—â—e of the Lords present designe to which purpose in the Old Testament we haâ—â— these Scriptures viz. Dan. 2. 34 35. 7. 18. 27. Mâ—l 3. 1. c. and 4. 1 2. 3. 5. 6. Joel 2. 28 29. 30. 31. â—2 In the New Testament Mat. 17. 11. Rev. 18. 1. 2. 4. 6. Chap. 21 c. For Predictions since I shall only cite these which I have collected out of Mr. Bâ—aines writings a mâ—n yet I never saw I. Viz. One of Merlinus Calcâ—donius a Scot. After a long tribulation of Christians and effusion of innocent blood the prosperity and praise of God shall come to a desolate Nation I meane the Christians for an excellent Pastor shall come and rectifie all things and all things and all things shall be according to the forme of the primative Church II. Saint Bridget saith of the Pope that a Sword of God shall peirce his body and run him thorow from head to heart never to be pulled out and after his Armies his Viccars and Ministers their Soules shall be debarred the glory of God and their dignity and goods shall be devolved unto others III. Joaohim an Italian Abbot in his concord of the two Tâ—staments hath written many Predictions which accord with thesâ— IV. Joannes de rupe Scissa once Bishop of Paris hath fore-told that the Popes Arch-Bishops Bishops and the whole Clergy of Rome shall be brought back again to the primative forme of Christ and his Apostles with most sharp scurges and that all temporall principalities shall be taken away from the Clergy V. Joannes Wolsius citeth this Prediction viz. Europae genitus terra vir justus aequus Pastor earit caeli claves non regna gubernan Pax erit toto surget concordia mundo Una fides unus regnabit in omnia princeps What other late Predictions you have had I leave to your memories I could say very much in relation to my selfe and how wonderfully providence hath carried on this work by me but I will not beare testimony of my selfe let what is written doe it whether for me or against me Here likewise followeth three generall Principles drawne out of the Treatice for the inducement of every one to read and practise I. BY practising the Government contained herein you will manifest your selves to be Christs Disciples by being obedient to his and his Apostles institutions contrariwise you declare your selves enemies to both II. By â—o doing the Church of Christ will be distinguished from the world as also made visible to the world as a City which is at unity in it selfe Psal 122. 3. III. Those that participate of that union wil be freed from these grievances viz. 1. From the corrupt Clergy 2. From the unjust maintenance which they yet enjoy and 3. In a great part from the corruption of the Lawes of the Land as also from the Caterpillers the Lawyers which are breed and nourished thereby which two grand Moth-wormes have almost consumed both Church and Common-wealth as all rational men very wel
which was a great encouragement to my spirit to prosecute the work but I shall forbeare in regard it would be to many but a thing rediculous I shall commit the effects thereof to him who â—â—â—â—d me thereunto desiring it may 〈◊〉 to thy 〈◊〉 welfare let this suffâ—ee to have bin spoken in relation to the Title 2. As touching the matter therein contained I am confident thou wilâ— since something which will please thee as well as disaffect thee for our pallates are such in Spirituals as will râ—lâ—sh the discoveries of errors in others but we utterly dislike that glasse which reflecteth our owne dâ—â—â—â—miâ—iâ—es â—elix could â—eare Paul glâ—dly untill â—e reasoned of righteousnesse temporance and judgement to come but he could not then be at any further leasuâ—e so whilst I am enveighing against the Atheists and Anti-scripturians the Papists themselves wil willingly read my lines but when I come to harp upon their string then they wil bid forewelâ— to me but yet this Musick wil please the Prelaticants but when I once come to their doores I shall be sure to be â—â—ut out for a wrangler The like I may also say of Presbitery and the rest of the errors confuted in this Book therefore I earnestly desire thee who even thou art to lay aside all partiality and selfe and to set the doore of thy conscience wide open to entertaine Truth the King of glory who here presents himselfe to lodge with thee and be consident he wil be a good Guest unto thee therefore turne him not out again 't is likely thou wilt finde many things therein which wil be crosse to thy principle but emember the old rule If thou wouldst lay hold on Time thou must take him by the fore-top for otherwise post es◠〈…〉 â—e is bald behind If thou arâ—â—oâ— pâ—â—sâ—â—â—ly satisfied in what thou readest doe not immediatly pronounce it an 〈◊〉 but act the noble Berean by searching the Scriptures and trying the Spirits whether they be of God or no fancy not the 〈◊〉 of thy opinion neither beleeve your â—rthodoxâ—â—l men as thou 〈◊〉 them who are of thy judgement therein uâ—â—â—sse they fetch it from the râ—dex or râ—â—t from whence it had its 〈◊〉 â—â—eâ—â—er from the â—ord or from tradissions if not from the Word let it have no longer any â—â—â—iâ—ation in thee doubtlesse a truth of sixteen â—â—â—dred and 〈◊〉 yeares ought to be admitted by thee rather â—â—â—n an error of fourteen hundred yeares and know for a certaine that Truth was before Error and therefore ought to have the 〈◊〉 Neither let it trouble thee that thy Ancestors were of this or that judgement for they served â—â—d according to that measure of knowledge he was then pleased to afford them and doâ—â—â—lâ—sse that service was acceptable unto him for to whom little was â—â—â— of them but little wil be required without all controversie our Prâ—â—â—â—â—â—sors which suffered Martyrdom in â—ueen Maries dayes who in their judgements were Prelatiâ—ants did dye as reall Marâ—yrs as any in the primative times yea it would be too deep 〈◊〉 â—o judge all damned under the notion of Papists but Christ being now â—lâ—ased by gradations to cleare the light of his Truth and to râ—â—uâ—e his Church to its primative purity we â—â—ghâ— as much to renounce every tradission of Antichrist which hath erâ—pt into the Church since the Apostacy as the Churches gathered by the â—postles did relinquish the Levittical Ceremonies and as then he 〈◊〉 would not comply with the Apostles rules â—as not to be a Member of their Church so neither ought any now to have admittance without the like complyance and this is no more a new truth I would possesse thee with then tomorrow may â—e termed a new day for the day is the same it was from the beginning of the Creation it being only the intervall of darknesse by reason of the declination of the Sun which maketh the distixction in our Horizon for otherwise the Sun never setteth and so consequently the day-light is one and the same And albeit in some Countries by the same reason The Iewes obscurity produced light 〈◊〉 the Gâ—nâ—â—â—les of the Suns farre remotenesse it is darke for many moneths together yet during that time other parts of the earth enjoy the benefit thereof So though the Son of Truth hath been interposed by Antichristean darknesse for many hundred yeares yet hath some glorious Vid. Fox Acts and Moâ—uments Rayes thereof been beamed forth into severall parts of the earth for the illumination of the people of God True this sulperous cloud of Antichristianisme was once of that magnitude that it did almost totally eclipse this Son of Truth so that very few enjoyed the benefit thereof but in processe of time by its daily progresse under it hath wrought it so thin as that now the whole lustre thereof may clearly be discovered which Son of truth is now mounting up to the Meridian where untill the true Church of Christ have prevailed it will be fixed like Joshuas Sun untill it hath wholly dispelled and dissolved all the clouds in its firmament Fiend in this Treatice thou mayest behold the severall gradations by which it mounts it selfe into its Mid-heaven where he will enlighten the whole world here is that path of truth discovered by which thou maist also safely betwixt the Sâ—ylla and Caribdian errors of Prelacy and Presbitry into the Mari pacissicum or Church of Christ here is the Golden meane that will preserve thee from such as erre on the right or left hand from such who place their sole affections upon outward ordinances making the practise of them their sole Religion as also from them who utterly reject such Ordinances as Christ and his Apostles left behind them as a pattern for us to imitate esteeming them of no value amongst the Saints here as I have said thou maist behold light breaking thorow darknesse the Son of Truth driving his fiery Chariot through the maine ocian of Errour here thou maist see each opinion in its naturall colours as also each seed of Errour ripened to its full perfection with its name and quality as also the good seed of Truth here thou maist discerne the Milk and Honey of Spirituall Canaan from the Garlick and Onions of the Antichristian Egypt in a word here thou maist behold Christ and his Antagonists Know therefore that which of them thou obayest his servant thou art c. I therefore advise thee with Mary to chuse the better part Now to render Sir John the Parish Priest a reason why I have not fixed the Authors names to such of the matter as hath been collected by me 1. It was because I questioned whether they were their owne from whom I had them 2. Neither was it ever thought unlawfull to fight an enemy with his owne Weapon being obtained neither have I done any more in this then by using the Prelates against the Papists and the Presbiterian against the Prelates by which contest of theirs amongst
receive of mine and shew it unto you All things that the Father hath are mine therefore I said unto you that he shall take of mine and shew it unto you with Joh. 15. 26. But when the Comforter is come whom I will send unto you from the Father even the Spirit of truth which proceedeth from the Father Object Our Saviour acknowledgeth the Father to be greater then he Joh. 14. 28. how then can he be equall with him Answ That was spoken in respect of his Humanity with his How the Father is said to be greater then the Son Diety for as he was God he was greater then as he was Man and therefore he saith that he speaketh not of himselfe Joh. 14. 10. but that he was equall with the Father may further appeare in the 14. vers where he saith If ye aske the Father any thing in my name I will doe it As if he should have said If ye aske any thing of my Diety in my name as I am Man as I am God I will grant it SECT 4. Object WHerein consisteth the union of the two Natures Answ In this blessed union the humane Nature of Christ assumed not the Divine but the Divine assumed and took unto Of the union of the two Natures it the humane nature for the Divine nature of Christ was a Person subsisting of it selfe from all beginnings In the union of the blessed Trinity the humane had no subsistence of it selfe before it was so assumed but as soone as it began to be it was assumed into the Person of the Son of God And so that human nature consisting of body and soule which Christ assumed became the particular body and soule of the Sonne of God And therefore the Apostle saith that God purchased his Church with his owne blood Act. 20. 28. Yet in the uniting of the two Natures of Christ we must take heed of two errors 1. That by uniting them we imagin not either of the two We are to avoyd two errors in the uniting of them Natures to be absorpt or abolished or that there is a confusion of Natures as in the commixion of Honey and Water neither of them retaining the same name or nature or that out of these two natures a third commeth forth compounded of them both as in the commixion of the Eliments 2. Neither is this Vnity to be too much extinuated or lessened as to thinke the Vnion to consist only in Assistance as the Angel stood by Peter Act. 12. or only in a certaine conjunction as when two divers Mettels are put together but they are so united as that the properties of both natures remaine and yet there is but one person subsisting of them both Like as the body and soule are united together and the fire and red hot Iron SECT 5. Of the communion of the Graces in the union of the two natures AS touching the communion of the Graces in the union of the two Natures 1. The Divine Nature received not any increase of Grace in regard it can have no imminution being it selfe most perfect and unchangeable but the Humanity was perfected by this union and received increase of gifts Joh. 16. 4. 2. The Graces communicated are either created or finite or Graces of two sorts finite and infinite uncreated and infinite The created and finite Graces as Wisdome Knowledge Holinesse and the rest are not in Christ as he is Man the essentiall Of finite Graces properties of his Diety but effects only thereof infused into Christs human Nature being finite and created as the Humanity it selfe was yet they are given to Christ without limitation and measure which in the Saints are limited and given by measure 3. These Graces were not all at once in the highest perfection appearing in Christ in the dayes of his flesh but they received increase by reason of the infirmity of the human nature which he assumed as it is said Luk. 2. 52. That Jesus increased in wisdome but after Christ was glorified then they shined in him in the greatest perfection SECT 6. Of infinite Graces BEsides these finite and created gifts there are others that are not finite neither can be referred to the first sort as the universall dominion over all Creatures the power of remitting of sins of judging the world adoration vivification inffnite glory c. For 1. These being particular to the Divine Nature yet by vertue of this union are even communicated to the man Christ Who is made Heire of all things Heb. 1. 2. Judge of the world Act. 17. 31. 10. 42. And whose flesh giveth life Joh. 6. 51. 2. These divine gifts are not formally or essentially in the human nature nor as the first gifts for this were to make the tâ—o natures equall and to confound their properties 3. It is more then a visible communicating for such as is the communion such is the union as the one is reall though not essentiall so is the other As in Iron made red hot with fire neither Simile hath the Iron lost his former qualities and yet it giveth light heat and burneth not by any essentiall Phisicall quality infused into it but by the reall union and conjunction of the fire and so the God-head shineth and worketh really in the human nature of Christ 4. The Divine Nature of Christ worketh not now by it selfe alone as before his Incarnation Sed cum ea par â—am but with it and by it exercising and shewing it selfe for the human nature of Christ quickneth and knoweth all things as omnipotent not formally and essentially by it selfe in its owne being as the God-head doth but in having the Divine Nature inseparably united unto it by vertue whereof it doth all those things even as the hot Iron burneth and heateth by the vertue of the fire which is in it 5. As before was shewed that the gifts and graces of the human nature of Christ did not appeare in their perfection all at once so this communion of these Divine properties did not wholly shew it selfe in the dayes of Christs flesh for though the God-head was united to his Humanity in the very first conception yet it did somewhat restraine the opperation thereof because of the worke of our redemption the Divine nature did rest in Christ that the Humane might dye 6. In that Christ is said after his Ascension to sit at his Fathers right hand it is neither in respect of his Divine nature which was never absent from thence nor yet as though his Human nature did not sit there before seeing in the very conception the Humane nature was united to the Divine but because then the power and kingdome of Christ was made manifest to all the world which before lay hid in him the Divine nature worketh by the Humane and the Humane by vertue thereof administreth all things And yet albeit betwixt the Divine and Human nature of How these Graces were really and personally
in Mat. 18. 18 19 20. but before I urge this point any further I will shew what is meant by binding and loosing as it is there mentioned SECT 3. THese words of binding and loosing is not to be taken as many What it is to binde loose ignorant people conceive who taketh Peter to be the Porter of heaven gates and therefore said by them to beare the keyes thereof in imitation of which rediculous conceit the Pope includes himselfe as one of those Ignoramusses making himself more rediculous then the rest by carrying abroad with him two great keyes with which he is as able to open Heaven as by the rest of his Popish power which is even nothing at all c. for binding and loosing is quite out of his eliment it being effected by the preaching of the Word which he is not guilty of but if he was it would be to no purpose seeing he would only breath out the spirit of Anti-christ and therefore not likely to benefit the kingdome of Jesus Christ which is his Antagonist The heavens are opened and shut at the preachâ—ng of the Gospel which is a thing granted by all the people of God whereof the Pope is none and therefore when a Sinner is thereby converted by the Ministry thereof then heaven is said to be opened unto him and contrariwise when by the preaching of the Word a Sinner becomes more obstinate then heaven is said to be shut unto him Also when a Sinner becommeth penitent then sins are said to be remitted but when they grow more obdurate and stiffe-necked by the preaching of the Gospel then their sins are said to be retained and to this purpose our Saviour telleth the Jewes that if they had not known these things they did know they had been more excusable but seeing they did confesse they knew them they were inexcusable as in building the Sepulchres of the Prophets Joh. 15. 22. Our Saviour therefore spake them words no otherwise to Peter then Peter and Paul spake to all Christians who are said to be built upon the foundations of the Apostles Jesus Christ being the chiefe corner stone as Peter himselfe confesseth 1 Pet. 2. 6. Paul also affirmeth that another foundation can no man lay then that which is laid which is Jesus Christ 1 Cor. 3. 11. Eph. 2. 20 21 22. that Peter therefore was set over the whole Church of Christ is but a Fryers dreame seeing that all the Apostles were in equall commission and all were sent immediatly to preach the Gospel As my Father sent me saith our Saviour so send I you Joh. 20. 21. SECT 4. Object OVr Saviour chargeth Peter three severall times in All Christs â—lâ—ck not committed to Peteâ—s charge particular to feed his sheep Joh. 21. 15 16 17. Ans That will not beare such an universall jurisdiction for all Christs Sheep were not only committed to Peter Again feeding doth not signifie ruling and commanding but teaching and instructing a duty Peter himself being Judge common to all Pastors and to which he exhorteth them 1 Pet. 5. 2. Obj. Peter was the first that preached to the Gentiles Act. 10. 20. 11. 12. 13. 7. Ans Paul was converted Act. 9. before Peter saw that Vision Act. 10. who immediatly upon his conversion preached to the Gentiles in Arabia Gal. 1. 15 16 17. Peter indeed was both the first and the last that was resolved by Vision of the calling of the Gentiles but Paul was certain thereof before by revelation and communicated not with Peter about his Vision before he preached to the Gentiles Ibid. Neither is it true that Cornelius's Family to whom Peter preached was the first that was called amongst the Gentiles for Andronicus and Junia were in Christ before Paul Rom. 16. 7. who was converted before Cornelius was called and although the priority of preaching to Superiority doth not goe along with priority the Gentiles were yeelded to Peter yet the superiority doth not goe along with it SECT 5. Object PEter certainly was the most eminent because he was alwaies first named Ans It is to be observed that the twelve Patriarckes are not alwayes rehersed in the same manner or order not in Gen. 49. 3. as in Gen. 27. and Gen. 30. and afterward Numb 1. Deut. 33. yet in all these places Ruben is named first but not alwayes for sometimes Judah is named before him as in Numb 2. 3. As then this were but a simple Argument for the preheminence of Ruben before his Brethren because he is in the most places named first being the eldest so as simply doe they conclude for Peters supremacy before the other Apostles because he is commonly named the first which was rather because of his Eldership then any priority before the rest neither is he alwaies named in the first place for Gal. 1. 9. the Apostle James is named before him Againe we doe not read that Peter did ever command his Fellowes Peter never commanded his fellow Apostles in office but exhorted them as in 1 Pet. 5. 1. he was also subject to accusation as well as the rest instance concerning his preaching to Cornelius and his Family for which being called to question by the rest of the Apostles purged himself by acquainting them with the whole matter as we may read Acts 11. 3. likewise being taxed by Paul for his dissimulation Gal. 2. 8. by silence confesseth his fault by all which it doth manifestly appeare that there was no more superiority in Peter then in the rest of the Apostles SECT 6. Object PEter resembled Abrahams Stewart Gen. 29. 2. in these respects 1. For as Eliazar was the eldest servant that Abraham had so Peter was the eldest Apostle that Christ had 2. As Eliazar was said to have rule over the rest of Abrahams servants so likewise Christ set Peter over the whole Church Ans That Peter was one of the eldest in yeares amongst the Apostles we deny not but that he was the eldest of all as it Frivolous comparisons to prove the Popes supremacy seems Eliazar was cannot be proved as that he was set over the Church of Christ hath been sufficiently confuted and thus you see rather then faile what inventions they have to uphold the proud and vain-glorious assertions touching their lord god the Pope and to prove his priviledge and dignity from such men as have no relation at all unto him So that this that hath been spoken may give every Christian yea even the Pope himself satisfaction touching his pride and arrogancy in assuming to himself that which Peter whom he pretendeth to succeed would have bin ashamed of behaving himself altogether like a Priest of the Law whose ceremonies are abolished but nothing like the Ministers of the Gospel which is permanent or like another Elimas the Sorcerer Act. 13. 8. 10. full of subtilty and mischief a childe of the Devill and an enemy to all righteousnesse forcing Scripture contrary to the true meaning
thereof although he knoweth that it tendeth to his owne ruine and perdition SECT 3. NOw seeing they thus faile in their foundation what can be The Papists foundations infirme expected concerning their building seeing they faile in their Principles what may be expected in their Consequences seeing they faile in proving the Supremacy of Peter over the other Apostles how farre will their lord god come short to justifie the wearing of a triple Crown of Gold and the rest of his Pontificall Vestments being farre more fit for a Stage-player then a Minister of the Gospel I wonder what Scripture he hath for the wearing of such like toyes unlesse as I said he derive them from Aarons garments which the most ignorant know that they were but Types of Christ and are also abolished by Christ as that Anti-christ of Rome very well knoweth but where doth he read of a triple Crown which Peter wore he may be ashamed to abuse the world with such fopperies as that it was left by the Apostle Peter and that it is yet to be seen in Peters Church and that Silvester shewed it to Constantine which he said Peter used by the instinct of the Spirit that the verity might be answerable to the figure viz. that Christs High-Priests might weare that which the High Priest the Figure of Christ did weare SECT 8. NOw who that is in his wits will beleeve that Peter did weare a triple Crown of Gold who had not sometimes a penny in his purse Act. 3. 6. as also in that his Lord and Master The glory and Crown of the Apostles was crowned with Thornes I blush therefore to see men so stupid as to beleeve that the Apostles used such worldly pomp whose glory was their poverty and the contempt of the world their Crown and suffering and if there had been any such Crown it had rather belonged to Paul then Peter for he was the Apostle of the Gentiles the other of the Circumcision Againe if that be Peters triple Crown which is to be seen in Saint Peters Church why doth his Holinesse refuse to weare it but rather make use of a Massie triple Crown of Gold and precious Stone and as for Aarons Crown it was a Type of Christ and not of the Pope and temporall things doth not prefigure temporall one triple Crown another but that outward Crown did shadow forth that Spirituall Kingdome and regall dignity of Christ SECT 9. LEt all the world therefore take notice what subtill and devillish The Popes subtilty inventions this Instrument of Satan useth that he may still delude the world and continue in his worldly pomp and glory and the better to bring the world to his bend he termeth himself a Servant of Servants which his Claw-backs say he assumeth as a signe of great humility which he cunningly â—â—sinuateth from the words of our Saviour Mat. 20. 26. He that will be great amongst you let him be your Servant and thus doth he wrest the Scriptures to his owne end but it will speedily appeare that like another Câ—iphas he proficieth of the destruction of his owne kingdome and that he will very suddenly become a servant of servants indeed as Canaan was yea and become a servant to them that served him Againe his insolency is intollerable in that he thinketh scorne to be reproved yea though he should send ten thousand soules to Hell yet none must say why doest thou so SECT 6. Object WHat need is there of reproving him seeing he cannot erre Answ The Pope is farre inferiour to Aaron who erred by The Pope â—â—rre inferiour to Aaron or Peter who erred making the golden Calf and though he was appointed of God and elder brother to Moses yet did Moses openly reprove him at the least I hope he will not challenge to be superiour to Peter who erred in denying his Master Mark 14. 68. 70. 71. as also by dissimulation whereof he was openly reproved by Paul Gal. 2. 11 c. His unparalleld presumption appeareth also in taking upon him to forgive sinnes yea to have God at his command for in case a man sinne and crave pardon of God and he forgive him it is to no purpose unlesse his holinesse doe the like for the Lord hath ingaged himself to the Pope that whatsoever he doth remit on earth shall be remitted in heaven but the Popes Holinesse hath not done the like to God by which means he forceth the ignorant people to a composition as did his Brother Judas by a quid dabitis What will you give me so that he hath not only man at his command but he hath also got God upon the hip as we use to say forgetting the saying of his cousen Germen the Scribes end Pharisees Mark 2. 7. which may very justly be attributed unto him viz. Why doth this man thus blaspheme who can forgive sins but God only SECT 11. Object VVHat difference is there betwixt absolving and remitting of sins Ans Absolution implyeth a forgivenesse of sins by Authority The difference betwixt Absolution and Remission of sinâ— remission only by way of Declaration wherefore the latter may be permitted to men but the former only to God for if man could forgive we need not aske pardon from God but how should a Man forgive anothers sins who cannot forgive his own true they may absolve by preaching sins in generall but not apply their absolution to particular men because they know not whether their repentance be sound or hollow for God only knoweth the heart of man and therefore is only able to forgive the sins of men Mark 2. 7. CHAP. VII The seventh Chapter treateth of Transubstantiation with a confutation thereof SECT 1. THe next thing which I will insist upon is their detestable Heresie of Transubstantiation by which they say the Sacrament of bread is converted into the reall Body and bloâ—d of Jesus Christ in which he was conversans here on earth and in which he was crucified yea that they eate his very Flesh and gnash his very Bones in their teeth like so many Caniballs or Man-â—aters and that after the words of Consecration there remaineth not so much as the substance of bread but only the meere accidents and qualities of it yea that it is substantially and really the Body and blood together with the Soule and Divinity of our Lord and Saviour Jesus Christ and that under each kinde and under every part of each kinde whole Christ is comprised and that it is not so whilst it is taken but before and afterward in the consecrated peices reserved and remaining after the Communion and that all Communicants both bad and good doe eate the very naturall Body of Christ Obj. Doth not our Saviour say in plain termes that if we eate not the flesh of the Son of Man and drink his blood we have no life in us and that whosoever eateth his flesh and drinketh his blood hath eternall life and he will raise them up at the
place helpeth not Lot sinned in the Mountaine Adam fell in Paradice the Angels in Heaven it is then but a meere fancy for them to think that a Monkes Coule a Cloysters life of a Hermites Weede can make a man more holy but it is to be seared that as Drunkennesse and Incense were committed in the Cavâ— so the Cloysters and Seles of Popish Votaries are not free from the like uncleanesse Obj. We read that holy men required often to desart 〈◊〉 as Moses Elias John Baptist yea our Saviour himself who often went apart to pray Ans That is no warrant for these Popish Professions aforementioned for these holy men did but for a time sequester themselves that thereby they might more seriously be given to Prayer and Meditation not leaving and renouncing their callings as the other superstitious people doe .. Againe they also in time of persecution fled into desart places therein shewing their humanity and infirmity least they might have been forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Like unto these is their superstitious Washings when they addresse Of their superstitious Washings themselves to consecrate the Heast and to approach unto the Altar muttering these words of the Prophet David I will wash my hands in innocency and so will I compasse thine Altar But this superstitious washing doth not justifie their Idolatrous service who whilst they wash their hands doe prophane Christs Supper and take away the fruitfull application and efficacy of his death by instituting a new Sacrifice Therefore as Pilate washed his hands and yet delivered Christ even to be Crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in Sacrifice SECT 5. Of their Pennance and auricular Confession THeir Pennance consisteth of these three particulars viz. Contrition of the heart confession of the mouth and satisfaction of the worke Now all these may be in a reprobate as in the example of Pharaoh who confessed that he had sinned though it was no true confession being forced thereunto by the grievous plagues of Haile and Lightning that was upon him and his people Gen. 9. 27. for he simply confessed not his owne sins but now that is at this or that time I have sinned in this or that manner yea he also imitated satisfaction for he was also content to let the people goe As also in the example of Judas in 〈◊〉 may finde them all three as contrition and confession in these words I am guilty in betraying the innocent blood and satisfaction in the restoring of the money which be had taken to betrâ—y Christ But he wanted the fruit of true repentance the peace of the Conscience and clearing thereof before God by remission of sins as the Apostle sheweth Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ As also 2 Cor. 7. 9. 11. where he sheweth that repentance to salvation is wrought by godly sorrow not to be repented of and contrariwise that the sorrow of the world worketh-death viz. the counterfett repentance before mentioned as was evident in Judas But more fully to expresse their meaning in these three particulars they would have contrition to be just due full and perfect and such as shall last to the end of a mans life never expressing when a man may be out of doubt that he hath performed this contrition but shall be in a continuall suspence of the pardon of his sins they also appoint a full and perfect contrition of heart appointing no measure unto it and so make it a part of satisfaction of their sins before God appropriating that unto man which is only proper to God himself Auricular confession is that which they would have made to their Priests and Shavelings to whom say they we must reckon up all our sins which can never be for as the Prophet saith Who can recite all his transgressions As also Whom have I in heaven but thee or in earth in comparison of thee Again I said I will confesse my sins unto the Lord and so thou forgavest the iniquity of my sin As also in Psal 51. Against thee only have I sinned c SECT 6. Obj. THe Apostle James doth exhort us to confesse our sinnes one to another c. Ans In those words the Apostle doth not meane that we should confesse them to Popish Shavelings neither doth he injoyne us to confesse our sins one to another as though we might expect pardon from one another but to the end that we might pray one for another as the ensuing words doe make it appeare for otherwise none can forgive sins but God only Satisfaction say they is made by teares and prayers by tayle before this or that stone Taper Lamp Coules with fasting Sack-cloth Almes Pilgrimages large Offerings or the like by which they think they pacifie the Lord and pay that which is due to Justice and make amends for their sins whereas Christ being our Advocate Mediator and Propisiation for our Sins we need no other recompence or satisfaction our sins being forgiven for his Name fake 1 Joh. 2. 2. 12. seeing he is the Lambe of God which taketh away the sins of the World Joh. 1. 26. whose satisfaction being perfect and absolute is imputed to us by faith which no man can obtaine but he that is also sanctified by the Spirit so that the Apostle speaking of such like traditions Colos 2. 20. saith That they all perish with the using being the commandements and doctrines of men having only a shew of Religion and humblenesse of minde but the body is of Christ Col. 2. 17. which very words of the Apostle like a Thunderboult breaketh in pieces all the traditions of the Romish Church as of Vowes Auricular Confession Satisfaction Purgatory Pardons and whatsoever is by them added to the Word of God which their Monks define to be the Service of God and by which they declare themselves to be Anti-christians SECT 7. Of speaking in an unknowne Tongue in the exercise of Divine Worship THe next thing that presents it self is their reading the Scriptures in an unknowne Tongue whereas in common reason if a man make a Covenant he ought to know those things whereunto he bindeth himself and therefore the Papists erre exceedingly in that they suffer not the people to understand those things which they binde them to keepe seeing neither the Scriptures are read or the Sacraments delivered in such a tongue as they doe understand for the Apostle saith If I come unto you with tongues what shall I profit you 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted as that it is needlesse to speak any thing more to that purpose Another of their positions is that faith is not to be kept with Hereticks for so contrary to the safe conduct given by the Emperour to John Hus and Hierome of
that sweareth by heaven sweareth by the Throne of God he should be contrary to himself for elsewhere he saith Sweare not at all neither by heaven for it is the Throne of God Mat. 5. 34. We are also commanded by God himself that we should sweare We ought only to sweare by the name of God only by his name Deut. 6. 13. Thou shalt feare the Lord thy God and sweare by his name which text our Saviour abridging Mat. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10. 20. Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouthes 2. God reprooveth those that sweare by any other then by him as Zep. 1. 5. I will cut off him that worship and sweare by the Lord and Malcham 3. Invocation only belongeth unto God but the taking of an Oath is a kinde of invocation therefore it is a service due only unto God 4. In the taking of an Oath we call God to witnesse unto our Soules that God only knoweth the secrets of our hearts but neither Angels or Saints doe so Ergo. 5. He that sweareth giveth power to him by whom he sweareth to punish him if he sweare falsly but God is only able to punish the Soule Mat. 10. 20. SECT 2. Obj. â—Oseph did sweare by the life of Pharaoh Gen. 42. 15. Ans Some held that this was no Oath but a vehement kinde of asseveration as Hanna said to Eli As thy soule liveth 1 Sam. 1. â—6 and Abner to Saul Sam. 17. 56. And so they would have the meaning to be this As truly as Pharaoh liveth or as I wish his life and heâ—lth so it is true that I say but it is not all one kinde or phrase to say unto one present As thy soule liveth and of one absent to say by his life or soule it therefore shewed some infirmity in Joseph though he worshipped the true God yet he learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himself from his Brethren then of any purposed imitation of their superstitious Oathes therefore Josephs example can be no warrant for us to imitate Obj. It is usuall when men take an Oath to lay their hand upon the Gospel therefore it is lawfull to sweare by the Creature Ans Men using the externall signe doe not sweare by it no more then Abrahams servant did sweare by his Masters Thigh when he put his hand under it Gen. 24. 1. he sware by the name of God So the Lord saith I will lift up my hand to heaven and say I will live for ever Deut. 32. 40. and the Angel lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 6. so they lay their hands upon the Book as a visible signe or seale of the Oath but they sweare not by the Book but by God the Author of the Book but of the two I rather approve of the lifting up of the hand as in the presence of God ' it being the posture which the Angels and God himself are said to approve of as in the texts afore mentioned SECT 6. The close of the first Booke LAstly and to conclude the Discourse touching the Popes Tenents of the first Magnitude I will close them with the Magistrate from whose Power and Jurisdiction they exempt their Ecclesiasticall persons whereas in the time of the Law from whence they derive all their trumperies if the Priest ministring at the Altar had committed wilfull murther might be taken from it and put to death by the Magistrate wherein appeareth the soveraigne right and power which then the civill Magistrate had over the Priests of the Law as they were subject to the Magistrate in which respect neither are the Ministers of the Gospel any more exempted now from the Civill power then them Priests were then for the Apostle saith Let every soule be subject to the higher powers Rom. 13. 1. In which generall speech none are exempted yea Christ himself who might have pleaded greater priviledges in that behalf then any refused not to pay tribute for avoyding of offence Mat. 17. 27. So that touching the outward man we see both Christ and his Apostles yeelded themselves unto Caesar viz. to the Civill Magistrate Thus have I by Gods assistance discovered the greatest part of the grand treacheries of the Church of Rome or their Masse of delusions by which they have melted away all true religion and devotion from their ignorant followers as also have drawn tribute and advantage to themselves by wasting and melting their suâ—stances and running it into their own Coffers the Lord therefore in mercy open the eyes of these poore Creatures who have been so long deluded by that man of sinne who hath so long reigned over their bodies and soules in that tyrannous manner and that they may apply themselves to the Prophets direction to aske for the old way which is the good way and to wâ—lke therein Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines which are maintained by him and his adherents so directly against the Word of God as hath been made manifest in this Treatise which the Lord in mercy grant The Second part of Romes ruine by White-Hall c. Wherein is contained the confutation of Prelacy with other erronious opinions of the times c. CHAP. I. The first Chapter treateth of Vniversall redemption SECT 1. HAving in the first Treatise displayed the highest or grand delusion of Anti-christ I shall now incounter with the second sort of them being as branches of the same Tree or streames of the same fountaine which remaine yet unlopped or dryed up in this Nation in which onset I shall in the first place adventure of that too much owned Tenent of Vniversall redemption which gangreen doth much endanger the Spirituall life of many a poore soule My resolution in the enterprise shall be only to strike at the head of the Argument viz. Whether Jesus Christ by his death and passion redeemed the whole world yea or no against which affirmative part if I shall prevaile the circumstantiall members will fall of themselves And 1. That these places of Scripture cited by them to prove their assertions cannot possibly be meant of every particular person in the world will plainly appeare by Christs owne distinction in that expression of his to his Apostles Joh. 17. 11. 16. by comparing of which texts it will evidently appeare that the elect are a sort of people which are in the world and yet not of The elect in the world â—nâ— yet not of the world the world in the world in respect of their externall forme and substance and yet noâ— of it in respect of their internall affections so that they are in the world no otherwise then the Soulâ— is in man as wil
religions Reason as was never yet in any age attained unto for the men of purest reason as the old Philosophers never attained further then the knowledge of some things infinite which they did not know a Religion of Morall righteousnesse and purity and some Sacrifices of attonement c. and there is not any Religion in the world Jewish or Turkish but they are made up of carnall principles and are founded upon reason and nature but this Gospel Religion hath opened a new way to salvation a way of worship crosse to all Methods and Heb. 4. 12 1 Pet. 1 19 wâ—yes of reason the word opening new wayes by a new Spirit purifying naturall reason into more divine and glorious notions then reason ever attained bringing in a way of beleeving and placing a Religion placed upon a spirituall perswasion called faith which is more proportionable to an infinite God and an infinite way and depth of Salvation then reason ever invented For the Soule to beleeve upon one even Jesus Christ in whom God hath laid up all love and fulnesse and so for man to come one with him who is God and Man And there cannot be a more rationall way for man to become one with God then by one that is both God and Man SECT 4. 10. THat the Scriptures or Gospel of the New Testament being a many hundred yeares old as from the Apostles even in that originall we have them no very materiall difference is to be found albeit the Copies have passed through the greatest Apostacy God restraining Antichrists power to corrupt them materially in the originall to advantage their Heresies and corruptions which very constant preservation of truth in the very midst of the enemies of truth is both a constant and standing Miracle of it selfe and so we need not stay for a Ministry with Miracle seeing we have a word with Miracle which in its matter subject power speaking of God of his Son God and Man of his Spirit the actor in man from both by way of outward ordinances of the depths windings and workings of reason c. and is of as much efficacy to perswade as any thing else we can have and though there be not such pouring out of Spirit and such gifts as beleevers may and shall have yet all beleevers ought to practice so farre of the outward ordinances as is cleerly revealed which conviction of his I suppose is sufficient to disswade any rationall man from thinking that either Miracles or new gifts of Tongues is now requisite for the gathering the Church of Christ out of Antichristianisme as there was in the Apostles time out of Judisme and Heathenisme Thus have I by Gods assistance confuted the tenents of the Atheists Anti-scripturians Papists Pellagians Armenians Antinomians Seekers Annabaptists saving that tenent from which they have their denomination which I shall hereafter discourse of in its more proper place and in the confutation of these former opinions is sufficiently confuted that other râ—bble of Schisms and Heresies which are new coyned with the Presbiterian stampe unlesse it be the Quakers divorcers and Soul-sleepers which if there be any such as I hardly beleeve they may tell thee 1. That when they be hungry or thirsty they wil remember themselves and the second That to the pure all things are pure and aske the third which part of the St. Theife was with Christ in Paradice that day after his Passion Luk. 23. 24. CHAP. VIII The eighth Chapter treateth of Prelaciâ— SECT 1. IN the next place by the same assistance I A preface to the Proteâ—â—ant intend to prosecute the discovery of all the Reliques of Popery which is yet harboured in any other opinions now extant amongst us in this Nation in hope that each â—pinionist will be as willing to imbrace the truth as it is willing to offer it selfe unto him and in regard the chiefe cause of the quarrell amongst us in matters of Religion consisteth in observing or not observing of Ceremonies which in respect of their long continuance is the greater cause that mens mindes are hardly perswaded from them as also in regard of the outward â—stentation or Aronicall glory which they retaine I will therefore take some paines to discover the ridiculousnesse of those needlesse Ceremonies which is yet fostered amongst many thousands in this Nation being verily perswaded that after they once see the vanity of them and how punctually they are against the precepts of Christ and his Apostles they will utterly renounce them albeit they have hitherto so much delighted themselves in them By which meanes their consciences being convinced they may use the Apostles word in the Apostles sence and say What pleasure had we then in those things whereof we are now ashamed And contrariwise if any whom I have or shall convince remaine refractory and obstinate it will be a meanes to leave them without excuse in regard they refuse to have their understandings eluminated loving darknesse rather then light because their deeds are evill Joh. 3. 19. SECT 2. ANd in the first place I will incounter with such who call Châ—istians the most proper â—itle of the Disciples of Câ—â—â—st Act. 11. 26. themselves Protestants being ashamed of the name Christian which the Apostles and Disciples of the Primative Church tooke upon them as an ornament of their profession being deriveâ— from their Masters name whom they professed to serve these Protestants or rather Prelatticants in regard of their deare affections to Bishops and their Popish Ceremonies and superiority being over-ruled by Satans pollicy which is to draw us to the outward imitation of Ceremonies that thereby we might leave the substance have under pretence of decencie and order and as it were to step out of the way to bring the Papists in to them maintained these their superstitions but by wofull experience they have found a contrary effect for instead of so doing the Papists have caught the most of them so that now they would rather be deprived of their Lives and Fortunes then part with such Toyes Now in regard I would shew them the vanity of each of their Their mistake in the Church errours I will first begin with their opinion touching the sanctity and inherent holinesse which they attribute to that place which they call the Church which indeed is not the Church but meerly a Meeting-place for the Church The true Church of Jesus Christ being a company of Men or Women or both acknowledging or worshipping the true God being gathered into A diffinitionâ— of the Church of Christ a Body or Fellowship by the Word and Baptisme whom Christ doth regenerate and sanctifie here with his Spirit and purposeth afterward to glorifie in his heavenly Kingdome SECT 3. ANd as they are mistaken in the Church so are they also in Their mistake in the sanctity â—r inherent holinesse they attribute to their Steeple-houses the sanctity and holinesse which they attribute to that place which they so terme for
though before Christs comming in the flesh the Lord had chosen one speciall place where he would have Sacrifices offered unto him and not in any place beside and so was priviledged with a legall kinde of Sanctity more then others yet now since Christ hath every where opened Heaven to the prayers of the faithful as appeareth by his owne words Mat. 18. 20. Wheresoever two or three are gathered together in my name I am in the midst of them that distinction holdeth not And for further proofe of which we have a further evidence from Christ and his Apostles who neglected no opportunity to gaine Soules to God witnesse our Saviours preaching on the top of an Hill Matth. 5. 1. out of a Ship Mark 4. 1 2. Paul in an upper Chamber Act. 20. 8. and by a river side Acts 16. 13. Peter in Cornelius house Act. 10. 27. and in Solomons Porch Act. 3. 11 12. Philip in the Ennuchs Chariot Act. 8. 31 32. yea the Apostles went from house to house Act. 20. 20. that distinction of holinesse doth not therefore remaine in places nay even Bethel it selfe did not retaine an inherent holinesse for we read that after that Jeroboham had defiled it by Idolatry it was no more Bethell the house of God but Bethaven the house of iniquity Hosea 19 5. Againe the Apostle willeth men every where to lift up holy hands 1 Tim. 1. 8. Obj. The Lord willeth Moses to put off his shooes from off his feet in regard that thē place whereon he stood was holy ground Ans It was holy for the present in regard of the apparision What caused the then holinesse in the ground and presence of God but this was no inherent holinesse anexed continually unto the place but when the cause of this holinesse ceased viz. the heavenly Vision and apparision the effect also viz. the holinesse in the ground was suspended The Temple of the Jewes was likewise holy and because of it Jerusalem was was called the holy City so long as they continued in the true worship of God but after they had Crucified the Lord of life hoth the Temple and City as prophane was destroyed And herein also appeared the errour of the former times when such bloody battels were fought for the recovering of the holy Land as it was called by the evill successe whereof it is evident that Christians were too much addicted to the holinesse of the place and therefore to attribute religion or holinesse to such places is absolute superstition SECT 4. NEither ought the glorious pompe of the Temple or Tabernacle Against adoring of Churches to be imitated by us under the Gospel and that for these reasons 1. Because that was prescribed to the Hebrewes because of their infirmity and to win them from the glorious pompe and vanity of the Heathen 2. Most of them things had their proper use in the Temple which being now abolished there is no further use to be made of them 3. Neither was they simply necessary for Gods Service for if they had he would not have suffered them to have been carried into captivity 4. They had a direct command from God to make that Tabernacle in that glorious manner but no such charge is given to us under the Gospel our bodies as the Apostle saith being the temple of the Holy Ghost 1 Cor. 6. 19. Again as they erre in their judgements concerning the place which they terme the Church as also concerning the sanctity and holinesse which they attribute unto it as also in the adoring Against their Common Prayer-booke or Liturgie and beautifying of it so doe they also erre exceedingly concerning the Book which they so Idolize termed the Common Prayer Booke and the rediculous ceremonies therein contained against which Book I thus argue That which is taken out of the Masse-Booke of the Pope who is an Idolater is the Liturgy as is most evident which being Popery in Latine doubtlesse is the same in English Again every thing that is necessary to salvation is commanded in holy Scripture as our Saviour affirmeth Joh. 5. 39. but set Prayer is not commanded in holy Scripture ergo not a thing necessary to Salvation Again no part of Gods Worship ought to be imposed by mans authority but such is the Liturgy ergo CHAP. IX The ninth Chapter treateth of Prayer SECT 1. Objection THe Lords Prayer is o set forme of Prayer therefore The Lords Prayer a form to make our prayers by a set forme of prayer is lawfull Ans The Lord is only to be worshipped in Spirit and in Truth and as concerning the Lords Prayer it is only a forme to make our Prayers by Mat. 6. 9. Again all the circumstances in both the Evangelists as Luk. 11. 1. 4. doth lead us thus to understand it as namely that Christ there sheweth the right manner how to use Prayer as he doth for the right use of almes and fasting and to avoyd ambition hypocrisie babling and the like as also that we should come to God in prayer as children doe unto their Parents asking Bread Fish an Egge or the like that is making our requests unto God according to our particular wants and necessities Again no man can be so wilfull to doubt that Christ did not unfold the meaning of this Prayer to his Apostles and that they did truly understand his meaning therein and did also carefully observe his commands yet did they never binde themselves to these words but prayed still as they had severall occasions according to these rules Act. 1. 24 25. 4. 24. Mat. 14. 30. 2 Cor. 12. 8. Eph. 3. 14. Phil. 1. 4. 10. 11. Rev. 12. 20. Neither when they wrote unto others concerning Prayer did ever teach them to say the Lords Prayer which certainly they would have done if they had so taken the will and appointment of Jesus Christ to have been but it is evident that they taught them in their necessities and occasions to shew their requests to God in all manner of Prayer and supplication in the Spirit with giving of thankes watching thereunto with all perseverance being the will of God in Christ Jesus as also it doth evidently appeare by these Scriptures 1 Tim. 5. 17 18. Phil. 4. 6. Eph. 6. 18. Rom. 15. 30 31 32. 2 Thes 3. 1 2. 1 Tim. 2. 1 2 3. Jam. 1. 5 6. 5. 23. 1 Pet. 4. 7. 30. 1 Joh. 5. 14 15. Jud. ver 20. SECT 2. AGain if Christ have commanded us to use these words in number and order then all such doc sinne as pray at any time and doth not use these very words and no other for Christ saith When ye pray say Our Father Luk. 11. 2. which words when ye pray sheweth that this Commandement is to be observed at all times and if so then the Apostles sinned which prayed and used not these words as I have formerly instanced Again by these words say ye c. being pressed according to the letter might seeme
evident by the Prophet Hosea who speaking of such prayers as are made by ungodly men calleth them houlings They called A pâ—aâ—er â—â—â—m a 〈◊〉 〈◊〉 is no 〈◊〉 then 〈◊〉 not upon me when they houled upon their beds And the reason thereof is also rendred by the same Prophet why such prayers are not accepted of the Lord to be this viz. that they assemâ—led themselves for corne and wine and not for Spirituall blessings Hosea 7. 14. so that carnall minded men pray only for carnall things such as tend to their outward estate and condition but not any wayes to the desire of Spirituals that being the furthest thought in them Obj. Doe you disallow the reading of good prayers which have been made by godly men Ans No for by reading such prayers our infirmities in praying How set fâ—â—ms of prayer mâ—y be used may be strengthened and our desires inlarged there being many things in them which we have need to pray for but not to present such prayers to God by reading of them for our selves but if in the act of prayer such expressions be presented to our mindes by the Holy Ghost doubtlesse they are so made our owne and as acceptable to God as may be but not otherwise for as it would be counted a rediculous thing for a childe who having an occasion to crave a courtesie of his Father writeth his minde in a paper and so readeth it to his Father even so it is with him that commeth to peâ—ition God by reading a prayer for his owne particular which another man hath formerly invâ—â—ted SECT 9. Obj. BVt suppose he invent it himselfe and so read it is not that lawfull To read a prayer is rediculous iâ— in tended as a prayer in the act of reading Ans It is more rediculous then for a Son to read his desires to his Father for his Father is ignorant of it before he heare it or read it But it is otherwise with God for he accepteth of no prayer but such as his owne Spirit dictateth so that the very concerving of a Pitition in the minde is the act of prayer and that which is only acceptable to God though not vocally expressed as in Isa 65. 24. Before they call I will answer c. and whilst they are yet speaking I will heare with Dan 9. 23. At the beginning of thy supplication the commandement came forth therefore as I said before it is rediculous to think that God stands upon such curiosities as set speech is or printed papers read unto him since he knoweth the minde of the Petitioner before he hath expressed himselfe and I dare boldly affirme that if a Christian can but from a contrite heart say with the Publican Lord have mercy upon me a sinner it shall be better accepted with God then to read the most learnedst Oration that ever was yet invented by man SECT 10. Obj. May not a wicked man make an extemporary prayer Ans Though they can Hypocresse it yet are not the children of God therefore to desist from that manner of expressions for it may as wel be argued that because the Devil quoted Scripture that therefore none ought to doe the like to justifie the truth By this then that hath been spoken it doth fully appeare that true prayer hath the spirit of prayer and contrariwise such prayers as are imposed by men as are still in use and ever wil be amongst carnall men hath only the spirit of man and not of God for although they might be composed by such men as 't is The title common fitly 〈◊〉 to such prayeâ—s likely had the Spirit of God yet are they of no validity to a carnall man and as for a Spirituall man he hath no further need of them then to read them not as an imediate prayer but as an help to him against he pray and therefore a very right and sutable name is given to such sort of Prayers by calling them Common Prayers as they doe that of the Liturgy they being indeed common to all licentious fellowes who are so accustomed unto them as that their Priests can repeate them although they are three quarters drunke and yet think they pray gallantly Again by these prayers the godly cannot be distinguished from the wicked or reprobate when as in truth the gift of prayer is a maine cognizance to know a childe of God by and by which they are stirred up to a greater fervency zeale and cheerfulnesse in praying by perceiving the Holy Ghost to put such words into their mindes as are sutable to their present necessity but for the other sort of prayer it cannot comfort at all so then to conclude the one doth so farre excell the other as that it is a Prayer and the other is not as I have proved out of the Prophet Hosea Chap. 7. 14. SECT 11. ANd like to their Booke of Common Prayer are their Homilies seeing to preach and to pray in the Church are two Against â—eading oâ— Homilier speciall duties of the Ministers of Christ who giveth his Servants gifts for the whole Ministry and therefore as in Prayer to be the mouth of the people unto God so also in Preaching to be the mouth of God unto the people Ephe. 4. 8. 12. Act. 6. 4. and if any take upon them the calling of a Minister and be not endowed with such gifts there is no warrant in the Word of God to make use of them as Ministers of Jesus Christ but if they be so endowed there is no warrant to prescribe them stinted prayers or Homilies for in so doing they derogate from the honour fruit and benefit of Christs assention into Heaven and from the care love and bounty that he hath continually shewed unto his Church Militant to whom he gives gifts for the worke of the Ministry as in Eph. 4. 8. 12. 13. 1 Cor. 12. 4 5 6. Mat. 28. 20. It also abridgeth the office of the Holy Ghost which is only said to teach us to pray as we ought and also keepeth out of the Church the gifts and graces of God quenching the Spirit in the Ministers and people in the service of God Rom. 8. 26 27. Eph. 4. 8. 6. 18. 1 Thes 5. 19. Jud. ver 20. Now if these set formes had been appointed by Christ then God will only be worshipped as himselfe hath prescribâ—d his Apostles had shewed themselves unfaithfull or insufficient for the worke committed unto them who never left such a president or commandement to the Churches neither can it be of faith in us or pleasing to God to worship him after another manner then himselfe hath prescribed as may appeare by these Scriptures Exo. 20. 4 5 6. 30. 9. Psal 141. 2. 119. ver 113. 118 Col. 2. 23. Rom. 14. 23. Heb. 11. 6. 12. 28 29. This which hath been spoken I hope wil be sufficient to disswade every one that hath the least measure of the grace of God from
the fond conceipt they have had of that Booke tituled The Booke of Common Prayer which hitherto they adore with as much zeale as the Ephesians did their Diana and in that I would not only draw them from worshipping the Image but also from her Shrines and her Dimetriousses who still with open mouth cry them up desiring rather to set the Common-wealth in another cumbustion then that their craft should be dispised and set at naught it being the chiefe instrument of their subsistance and livelihood I shall therefore act the Town-Clarke in perswading them to be patient in regard another uproare wil not end the controversie and implead one another at Law viz. by the Law of the Spirit which is the Word of God who wil speedily give the right to whom it belongeth CHAP. X. The tenth Chapter treateth of Priestly Garments c. SECT 1. Object ARe not particular Garments and Vestments to be used in Gods Service Ans The Apostle tells us Rom. 14. 17. That the Of peculiar vâ—stmenâ—s used in Gods Service Kingdome of God consisteth not in meats and drinkes viz. not in outward ostentation of apparell or rather humane inventions to delight the phantasies of men Obj. The Priests under the Law had their Garments appointed them Ans That example now doth not binde the Ministers of the Priestly Garments abolished Gospel because it was a legall observation and these Priestly Garments were types of Christ the Body then being come the types and figures should cease and to keep some of the legall Ceremonies binde us to keep all Ministers therefore ought not to be discerned from the people Pileo sed pietate by their Cap How the Ministers of Christ ought to be known Surplisse and Tippit but by their piety and integrity of life and conversation therefore such like Popish trinkets having no warrant in the Word to be used under the Gospel ought to be rejected of the Professors of Christ and that further for these Reasons following 1. Because the outward glory of the Vestment doth effect the Humane inventions doe not edifie eye of the beholder and so hindereth the meditation 2. In regard no humane invention ought to be admitted into the Service or worship of God 3. In regard every Rite of the Church should edifie but these humane inventions and significations cannot edifie And 4. Because they were brought into the Church by Antichrist and therefore ought to be abandoned SECT 2. ANd as the Garments so are the many and sundry Ministeriall actions which being done without them they esteeme as not done at all putting a barre of silence before their mouthes that refuse to make use of them as also the certaine fees which they claime as proper unto them called Surplisse-fees for which they have no more warrant from the Word of God then the rest which is none at all now by these and their other fine knick-knacks which they used in their Cathedrals as they terme them how neare they imitate the Leviticall Priesthood let themselves judge and how by so doing they rob God of his honour deriving that unto themselves which was fulfilled in Wherein the comlinesse of the Church doth consist Christ converting the substance of his glorious Priesthood into an earthly pompe farre be it therefore from Gods people to entertaine or renew such fopperies in the Church of Christ but rather subscribe to the Apostles simplicity for the comlinesse of the Church doth not consist in Cerico auro sed edificatione not in silke and gold but in edification Seeing then that these Ceremonies doe not only offend the weake but is also a meanes to advance Popery let us therefore relinquish them and those also that provoke us to use them Obj. Ought not dayes dedicated to Saints to be celebrated as holy Ans Dayes wherein God hath permitted man to worke in may be imployed to that purpose but the Lord hath given sufficient What dayes ought to be observed and what not liberty to worke for six dayes in the weeke as in the fourth Commandement ergo no day of the six ought to be observed to any other use unlesse appointed by the Magistrate or the Church for Humilations and Thanks-givings as was Hesters Fast and the rest which we finde in the Scriptures but in no wise to observe Popish Feastivals in remembring of men for the Lord is the Creator of time and dayes and therefore he only ought to have the honour of them SECT 3. THe like may also be said concerning God-fathers and Godmothers Of God fathers and God mothers for which some pretend antient custome begun by a Bishop in the dayes of Antonius Pius who first ordained that such choyce witnesses should present children to the Congregation in case their Parents were dead or fled for persecution but all this is to no purpose unlesse they can produce such a custome from Christ or his Apostles which I am confident they cannot for though we read of divers that were Baptised by the Apostles yet that the Parties so Baptised had such Sureties is not any where spoken of and there is a good reason for it for they admitted of none that stood in need of such like to promise for them accepting only of such as members who were able to expresse their owne faith and repentance as I shall in its due place make appeare at large And it is much to be admired that learned knowing men should yet remaine so ignorant or rather stupid in that particular of Baptisme as either to admit of such subjects to it as are not capable of it or for such people to promise that for the Infant viz. That it shall forsake the Devill and all his workes and constantly beleeve all Gods holy Lawes and Commandements and walke in the same all the dayes of its life which to performe either for themselves or others I appeale to the judgement of any rationall man who knoweth what we are by nature yea when as they know not of what disposition the Childe will be of when it is of capacity Again if that promise and vow were kept by all such Covenanteers which must be or they are perjured then were there no need of Christ to have fulfilled them for the Infants or themselves which to conceive will surely make them blush for shame SECT 4. Obj. HOw comes it to passe that these learned men continue in such errours Ans Our Saviour giveth a reason for the continuance of Reasons of the continuance of errours errours viz. in not searching the Scriptures and comparing their tenents with them and this is the only reason of the errours of the times for men look not so much upon the Scriptures as upon them whom they terme Orthodoxall Divines instance in this particular of Baptisme it being an antient custome of many hundred yeares continuance and yet tollerated by the Orthodoxall men as aforesaid therefore without any further search of the radex or first institution
have not gone about to settle the Church in true order and discipline according to the Word of God but in such a way as they thought best to conferre honour upon themselves and those by respects at which they aimed insnaring the people with Rites and Ceremonies devised for their owne profit as also in that they have laboured to suppresse the Gospel by silensing of such as were farre better then themselves by which meanes they have scattered the flock and driven them away witnesse New England SECT 9. Obj. â—Hey have silenced and punished none but such as have gone about to bring in some new Heresie which the Church of England hath not allowed of Ans Let them take heed unto whom the thing seemeth new A câ—viat to the Priâ—stâ— of these times that in it selfe is old it is not so much the novelty of the matter as the truth that proveth what is Heresie it is not the calling of an honest man knave or a roague that maketh him so but as it is the custome for a scould to call an honest woman whore to prevent the other for calling of her so who justly deserved the title even so it is with such as call Heretick Heretick scandalizing others with their owne imperfections It is not therefore the râ—yling Rabshakeyes of the times that can make truth of lesse vertue and power in it selfe for when they have spit their utmost venome it wil at length prevaile and shew it selfe in its full and perfect lustre and beauty it is not the seeming of a thing to be â—ew that makes it an Heresie but whatsoever savoureth to oppose the truth that 's an Heresie let the custome be never so old SECT 10. Obj. IS not Buriall a Ministeriall duty Ans The Law of Moses forbad the Ministers thereof Of buriall of the dead to defile themselves with the dead and we read not that the Priests did bury any therefore to make this punctually their office is against the Scriptures Obj. Ought not the dead to be buried in the Church or Church-yard Ans Jacob carried not the body of Rachel whom he dearely It mattereth not in respect of the dead where the bodies are laid loved dying in the way to Mamâ—â— Gen. 35. 19 to Mamre where Abraham and Sarah were burâ—â—â— but buried her in the very way We see then that it mattereth not in respect of the dead where their bodies are laid so that the superstition of the Papists and their adherents are hereby reproved for their transporting of dead bodies from place to place and coviting to be buried in one place more then another for wheresoever the body is laid we know that Christ wil finde it out in the Resurrection for then even the Sea shall give up their dead Rev. 20. 13. Again we read that it was the use of the Hebrewes to bury The Jewes practice in burying their dead their dead without their Cities as we may see Luk. 7. 12. where our Saviour is said to meet the people at the Gate of the City of Naim carrying a young man to be buried as also in that Joseph had prepared a Sepulchre for himselfe in his Garden in which he laid the Body of our Saviour albeit they had Sinagogues which had places to bury in as our Steeple-houses have and this custome of the Jewes was for a long time used amongst the Heathens Papists the first who buried their dead in Churches c. and their reasons for it the Papists were the first that buried their dead in Churches and Church-yards as they call them and that out of a superstitious conceit to be helped by the prayers of the living which is without any ground of Scripture for if they dye in the Lord they rest from their labour and their workes follow them if otherwise they are in place of torment from whence there is no returne where our prayers can doe them no good but in regard the body being dead it must be buried by some and also have a place of buriall it may as wel be buried by the Priest as the Sexton who may also make the Grave in the Church-yard as well as in the Field or Garden And as to the expression used by their Priests in the act of Buriall is only a fransick custome of a brain-sick people as may appeare to the most stupid of men viz. that they commit the body of the deceased to the ground c. In sure and certaine hope of Resurrection unto eternall life through Jesus Christ who shall change that vile body and make it like unto his most glorious Body according to the working by which he is able to subdue all things unto himselfe Which words doe fully discover their rediculous solly for can it be imagined that the most notorious wretch which ever breathed being so buried by them shall have his resurrection unto eternall life through our Lord Jesus Christâ— or that his body shall be changed and made like unto Christs glorious Body sappeale to any rationall man What more Bedlam-like madnesse can be expressed who if they were to have buried Judas would use the same expressions I shall forbeare to aggravate their folly any further in this particular seeing it is so notoriously palpable as is also the rest of their Liturgy as hath been proved SECT 11. Obj. WHether is Church Musick lawfull yea or no Ans Nothing ought to be done in divine Service Musick doth nâ—t ediâ—iâ— the vulgar or illiterate but what tendeth to edification but Musick doth not edifie the vulgar or illiterate having no computent understanding in Musicall proportions without which a man cannot judge thereof for as the Apostle saith such knoweth not what is piped or harped Church Musick therefore may fitly be compared to a Sermond in Greek or Latine which to them that understand the Languages doe as much edifie as if they were delivered in English to an English-man howbeâ—t if there be any amongst that Audience who doth not understand such Language it is as the Apostle saith a Barbarian Language to them for Church 〈…〉 to the 〈◊〉 they are nothing edified by such Sermons so likewise to such 〈◊〉 doe understand Musicall proportions it doth exillerate the Spirits and setteth an edge upon their zeale if rightly applyed but to such as are amongst them and doth nâ—â— understand them it is only a cause of admiration but tendeth nothing to edification in either and therefore to be abolished for if things tending to edification be only to be used in the Church then such things as doe not edifie are to be rejected SECT 3. Obj. BEcause Church Musick and eloquent Sermons cannot be understood of the whole Congregation or Church ought they not therefore to be used Ans That manner of teaching ought to be used in the Church Whâ—â— manner of teaching ought to be observed in the Church of Christ as that every of his members may receive edification and not only some part
use to uphold or supply their Church with Members 4. In their manner of governing of it And first of the first touching the quality or condition of the people whom they compose their Church of and that is all the people of the Nation consisting of men women and children Now that a Church so modelled is contrary to the precepts of The Presbiterian Church not truly modeled Christ and the examples of the Apostles is sufficiently proved by Mr. Saltmarsh in his answers to Mr. Lees of the Synod in his Booke titled The smoake in the Temple unto which I refer you and yet not to leave it without some convincement I thus argue against their Agents in so doing They who wilfully admit of the professed enemies to Christ as Members of his Church are peremptory confronters of Christ and his Church and so consequently violaters of the Covenant But the Synodian Presbiterians doe freely permit yea rather compell the damme Cavaliers of this Nation to be members of the Church of Christ as also their children Ergo the aforesaid Priests are wilfull and peremptory opposers of Christ and his Church and so consequently violaters of the Covenant SECT 2. YEa I appeale to any rationall man whether all the people of All the people of the Nation not fit members for the Church of Christ this Nation be fit materials at the instant to be admitted Members of the Church of Christ which according to the Apostles expressions were or at the least seemed to be beloved of God sanctified in Christ Jesus and called to be Saints or whether their Church may not rather be termed a Gallimanfrey Medley or Hodgepodge of all manner of opinions together as of him that sweareth as him that trembleth at an Oath and so consequently of all manner of vice and vertue then properly be termed a true gathered Church for to gather a people out of a people doth intimate that some are to be left out as not fit for admission therefore I admire their presumption that dare admit the apparent sinagogue of Satan for the Temple and Church of Christ For what communion hath light with darknesse or Christ with Antichrist so that either must they maintaine that there is no Antichristians in the Nation either of Clergy or Layety or else confesse that they allow of such to be made Members for they have hitherto laboured and doth yet labour to compell all such Subjects to their Government and why under their Government as if not Members of their Church Now it is very apparent that Christ and his Apostles did ever Christ and his Apostles did distinguish betwixt his flâ—ck and the world make a distinction of the true Church from the men of the world as in Mat. 18. 17. Tell it to the Church c. which was not to the Scribes Pharisees Saduces or Herodians or to the worshippers of the Calves in Dan and Bethel though all of Israel for the Disciples of Christ to whom he there spake was no Members of such Societies and therefore not to make their appeales to them in point of difference amongst themselves it must needs follow then that the Church there spoken of by Christ was an Assembly of his Disciples and followers as may clearly be collected from his after expressions to the aforesaid Disciples in the 19. and 20. verses of that chapter SECT 3. AGain for the further confirmation hereof it is evident that the Apostle Paul in all his Epistles whether he writ to Cities or Countries did ever make a distinction betwixt them whom he had gathered into Church-fellowship through the opperation of the Spirit of God by his preaching and his fellow Apostles and them who were not of that Brother-hood instance in his Epistle to the Romans viz. To all that be in Rome beloved of God called to be Saints c. these are they in Rome which he writeth unto and no other it was only them whom he acknowledgeth to be the called of Jesus Christ it was for their peculiar faith which was spoken throughout the world that he giveth thankes unto God for chap. 1. ver 7. It was only them in Rome which he would make mention of in his prayers As also to the Church of God which is at Corinth To them that are sanctified in Jesus Christ and called to be Saints It is to them only in Corinth which he so saluteth 1 Cor. 1. 2. As also Ephe. 1. 2. Phil. 1. 2. Col. 1. 2. in all which places he doth distinguish them by some speciall marke from the rest who lived in such places and were not such like as to whom he wrot his Epistles Now seeing that there was such a distinction betwixt the Scribes Pharisees Saduces and the Church of Christ consisting of his Apostles and Disciples why ought not the Pharisees and Saduces of this Nation to be admitted as Members of the Church of Christ which is now to be extracted out of the world and Antichristianisme as it was then out of Judisme and Heathenisme SECT 4. Obj. WHo are those whom you terme the Pharisees and Saduces of this Nation Ans The Presbiterians and Cavaliers of this Nation Obj. Wherein doth the Presbiterians resemble the Pharisees Ans In three particulars viz. The Presbiterians compared with the Pharisâ—es in three things 1. In that it is reported of them Pharisees that they maintained that the promise made to Abraham recited by Jacob and often repeated by the Prophets concerning the promised Mesiah was spoken only of a Politicall Kingdome and that the Mesiah should come like another Alexander the Great to rule the whole Empire of the world the people being subject unto him And in this particular let all that have a discerning eye in the promise of Christ touching the renovation of his Church out of Antichristianisme viz. concerning that Spirituall comfort betwixt the seven-headed Beast and the Dragon against the Lambe and the Saints where the conquest is to be effected by the Sword which proceedeth out of the mouth of the Lambe Christ Jesus Rev. 19. 21. viz. by the power of the Word judge how neare these Presbiterians are in judgement with them Pharisees in that they think the victory there spoken of which is now to be effected viz. the subduing of Antichristianisme and renovating the Church of Christ shall be accomplished by a Politicall Government and power of the civill Magistrate which they chiefly make use of to that purpose witnesse the severall Votes and Orders which they procured from the two Houses of Parliament to bring men into a Spirituall obedience by their temporall power which is to no more purpose then to wash a Moore to make him white and as much rediculous as I shall hereafter make appeare 2. As the Pharisees thought it much better to give somewhat to the Temple then to releeve and nourish their owne poore Parents Mat. 15. 6 7. so in like manner doe the Presbiterian Clergy for so as their Parishioners pay
them their Tythes or Church dues as they call them they matter not whether they have another penny to buy their Children bread or no certainly if their intents was to suppresse Prelacy that themselves might reigne in their stead they have not as yet failed in their designe 3. It is manifest that the Scribes and Pharisees was ignorant of the truth it selfe albeit it were amongst them as also instead of the true interpretation of the Scriptures being carnally minded they corrupted them by their false glosses adding many tradissions of their owne forging and in this respect they are one and the same with the Pharisees which to make appeare more at large wil be an occasion to treat upon the second branch concerning their manner of composing their Church SECT 5. BEfore you enter upon this particular first shew me wherein the Cavaliers are like unto them of the Sect of the Saduces Ans It is reported that the Saduces retained the name of The Cavaliers compared with â—he Saduces God mearly for feare least it might appeare that they should dissipate the policy which was singularly manifested by the bond of Religion yet notwithstanding they endeavoured to efface out of mens mindes and understandings the invocation and true feare of God and that men should revive no more after death neither that any other Judgement was to be expected wherein the just was to be discerned from the unjust the names CHAP. II. The second Chapter treateth of Separation c. SECT 1. Objection THe Apostle telleth us that it is impossible to separate from such a people as to goe out of the world 1 Cor. 5. 10. intimating that so long as the world subsisteth we cannot avoyd the company of such â—â—â—ple so that of necessity it must be tollerated Ans Is it not as possible now as it was in In what respects Beleevers ought to seperate from unbeleevers the Apostles time Again the Apostle 1 Cor. 5. doth fully cleare himselfe in what manner he would have the Church to be separate from such men ver 19. where he saith yet not altogether with the fornicators of this world c. meaning that we should not so shun their company as to have no commerce or dealings with them as in bargaines c. or not to use a civill carriage or behaviour towards them or that we should not admit of such persons to the publick ordinance of hearing the Word for by so doing they would ever be kept in blinde ignorance and never be converted to the faith therefore to eschew them in such things is as impossible as to goe out of the world in regard the world doth chiefly consist of such people to which the Church of Christ in all ages hath been as a little flock as also in that Christ commanded his Apostles to teach all Nations Matth. 28. 19. that is all the world that thereby they who are ordained to eternall life may be discerned and distinguished from the rest of unbeleevers by joyning themselves in a League and Covenant to be obedient to the rule and Government which Christ by his Apostles hath prescribed for them And this wil more fully appeare to be the intent and meaning of the Apostle by his expressions in the 11. ver of that Chapter where he saith If any one be called a Brother who is a fornicator or covetous or an extortioner with such an one no not to eate which eating there spoken of cannot possibly be meant of the corporall feeding of the body for if that were a sin to doe our Saviour could not be innocent but had offended by eating with Publicans and sinners Mat. 5. 24. 30. it must therefore of necessity be meant of the eating of the Sacrament of the Body and blood of Christ Now in that such an one that is called a Brother viz. one incorporated into the body of the Church being such an one is not to be admitted to that Sacrament how much lesse he that is without viz. he that is not admitted a member of that society or flock of Christ but is yet in the state and condition of a Publican and sinner or out of the payle of the Church Mat. 18. 17. SECT 2. Obj. CHrist commands us to love our enemies to blesse them that curse us to doe good to them that hate us and to pray for them that despitefully use us and persecute us c. Ans Gods Actions are of two sorts generall and particular Gods actions are of two 〈◊〉 generall and particular generall in as much as he suffereth the Sun to shine and the raine to fall to the benefit of the wicked as the godly the other in particular towards the elect by sanctifying of them by his Spirit In like manner ought our actions to be expressed towards men A generall love we must shew to all men although Turks Jewes or Infidels in procuring their good and seeking to doe them no hurt in preserving them and theirs so farre as we be not prejudiced With whom we ought to hâ—ve familiarâ—â—â— and society by so doing Out of which generall fountaine of love floweth these courtesies as in bringing home his strayed Oxe and helping his over-laden Asse c. Deut. 22. 1 2 3 4. But friendship familiarity and society we must only have with the people of God or at least seeme to be such and this difference is further evidenced by the Apostle in these words Doe good to all but especially to the houshould of faith Gal. 6. 10. Obj. Wherein consisteth the conditions that is to be observed in Leagues and Covenants betwixt the godly and the wicked Ans In these three particulars 1. That we doe not promise Conditions to â—c observed in Leaâ—ues and Covenants to ayde and assist the wicked or binde our selves to mutuall help for therefore was Jehoshaphat blamed by the Prophet in these words Wouldest thou helpe the wicked and love them that hate the Lord 2 Chron. 19. 2. 2. Neither must we send to Infidels for helpe for that is to distrust the Lord if they offer their helpe upon good conditions it is lawfull for us to use it as sent of God but we must not seeke for it 3. Leagues which have been made with such in former times are not to be broken for the Gospel condemneth truce-breakers yea Leagues for removing hostility or intercourse of Merchants and continuance of peace may be made with Nations of a strange Religion yea the Apostle exhorteth that as much as in us lyeth to be at peace with all men But as touching friendship familiarity c. we ought to have as little as possible may be for he that toucheth pitch shall be desiled with it As also by the example of the people of God both before the Law under the Law and now under the Gospell SECT 3. 1. BEfore the Law as in Gen. 4. 26. where it is said that then There was ever a separation betwixt Beleevers and unbeleevers viz.
before the Law men began to call upon the name of the Lord or then began the posterity of godly Seth to separate themselves from the children of wicked Caine. And we may also see that upon their reuniting againe viz. when as the Sons of Seth tooke wives of the seed of Caine and that they joyned together in amity with them wicked people Gen. 6. The heavie wrath of God is said to fall upon them Gen. 7. 21. c. By which example we may see how highly the Lord is displeased to have his children polluted by mixing themselves by friendship familiarity and society with the wicked As also in Gen. 12. 1. where the Lord commandeth Abraham to separate himselfe from his fathers house because he would have him weaned from his fathers false worship Joshua 24. 2. SECT 4. 2. VNder the Law or during the time of the Law we have also these presidents as in Levit. 20. 24 25 26. where the Under the Law Lord is said to separate his people of Israel from the Cananites that they might not learne their wicked and ungodly wayes As also in Ezra 6. 21. where none but such as had separated themselves from the filthinesse of the Heathen where they had been Captive were suffered to eate of the Passe-over the Prophet David also professeth his delight in the society of the one and his dislike to the other Psal 84. 10. the Spouse in the Cantacles doth also the like Cant. 1. 7. desiring Christ to direct her to his flock We have also an evident expression from the Lord by Jeremiah Jer. 15. 19. in these words If thou take forth or separate the precious from the vile thou shalt be as my mouth which is said in the Revelations to spew out the luke-warme Laodiceans Let them returne to thee saith he but returne not thou to them from which place we have as strict a charge as can be given for a separation and not to adhere or joyne our selves to the wicked but if they will returne to us acknowledging themselves Penitents then we are to admit of them and not otherwise SECT 5. 3. VNder the Gospel we are also excluded any society or fellowship Uâ—der the Gospel with them unlesse as formerly as being conversant at the Word preaching c. for by that meanes we read that three thousand soules of such like were converted at one Sermond by Peter and so added to the number of them who were then of the Church Act. 2. 41. We also read that when divers were hardned and beleeved not but spake evill of the way before the multitude that the Apostle departed from them and separated the Disciples Act. 19. 9. intimating a division as to divide the Sheep from the Goats least they should corrupt them by their life and conversation For with the pure thou shalt be pure but with the froward thou wilt learne froward things The Apostle also exhorteth not to be unequally yoaked together with unbeleevers for what communication saith he hath light with darknesse righteousnesse with unrighteousnesse and what concord hath Christ with Beliall or what part hath he that beleeveth with an Infidell and what agreement hath the Temple of God with Idols 2 Cor. 6. 14 15. He willeth them also to come out from amongst the wicked and be seperate ver 17. We are also commanded to come out of Babilon Rev. 18. 4. We read also how Lot fared by living amongst the Sodomites when the Lord punished them Gen. 19. Joseph also being in Pharaohs Court and accompanying himselfe with his Courtiers got an habite to sweare by their accustomed Oath viz. By the life of Pharaoh Gen. 42. 15 16. by all which presidents the people of God ought to seperate themselves from the deboyst Russians of the times unlesse in the cases aforementioned SECT 6. 2. AS they erre in mixing the prophaine with the holy as Of their mixture in their Government members of Christ so doe they also by mixing the Government whereby they would regulate their Church making it partly Divine and partly Morall or prudentiall partly of Christ and partly Politticall witnesse Mr. Lees in his Answer to Mr Saltmarsh his new Quaree page 10. and in so doing they disparage Christ and his Apostles in matter of judgement and abilities as that they had the Theorie to gather a Church and not the Practick to governe it being so gathered Now that it was a practise even abominable in the eyes of Christ abhorteth such mixtures Christ to mixe a prudentiall Government with that of his in his Church wil evidently appeare by his bitter invectives against the Scribes and Pharisees as also in calling it a vaine worship Again They who endeavour by a Temporall power to subdue the inward or Spirituall man take a course contrary to what Christ and his Apostles used to that purpose as will appeare by these texts of Scripture viz. Mat. 10. 13 14 15. Mark 6. 11. Act. 13. 51. But the Presbiterian Priests doth endeavour by such a power to Compulsions in Spirituals a breach of the Covenant suppresse and bring into subjection the aforesaid inward or Spirituall man to their obedience Ergo they practise contrary to the example of Christ and his Apostles in that enterprise and so consequently are violaters of the Covenant SECT 7. YEa this course or method which they take and so much vindicate Contrary to the practise of the Apostles is not only a contrary way to what Christ and his Apostles used but also a way utterly impossible to effect their desires as wil plainly appeare by comparing the Kingdome of Christ and Christs Kingdome compared with the Kingdomes of the world the Kingdome of Caesar or of Prudens together as may be demonstrated by these particulars 1. In that they be two distinct Kings 2. In having two distinct Kingdomes 3. Two distinct Subjects to governe 4. Two distinct Powers to rule by 5. Two distinct Lawes to governe by and lastly in that two distinct obediences is required of these distinct Subjects to prove which I shall speake something to each of them in order as they are prefixed And 1. Of the first viz. That they are two distinct Kings I presume wil not be denied by any that are rationall 2. That their Kingdomes are distinct our Saviour proveth Joh. 10. 26. where he saith his Kingdome is not of this world but we all know that the other is of this world 3. That they have two distinct Subjects to governe wil also appear by the words of our Saviour Joh. 17. 16. where speaking concerning his Disciples saith They were not of the world but we all know that the Subjects of Caesar are of the world 4. That they are two distinct powers by which they are Authoritative over their distinct Subjects wil also appeare in that Christ rayneth meerly by a Spirituall power over his Subjects viz. by the power of the Word preached Joh. 10. 16. and 16. 27. but Caesar
or judgement neither to punish him in regard he is not of their judgement but only in case that such people disturbe the Church or professors of the Gospel for the power of the Magistrate is only externall and not internall but it being the He cannot compell the inward man inward hidden or Spirituall part of man which is or at least ought to be Christs subject it is therefore utterly out of the power of the civil Magistrate to subdue or bring it to obedience that being a power which at the furthest extent can but reach to make an Hipocrite as to make the outward man seeme to be what it is not as thus The civill Magistrate by threatning imprisonment persecution How farre he may prevaile losse of estate and the like may so farre terrifie a wicked debauched fellow as that he dare not sweare prophaine the Sabbath c. yet neverthelesse his heart is yet the same it was and his desire is that all such Magistrates were confounded that establish such Lawes witnesse the Cavaliers of these times in their affections How farre his power can extend to the Parliament for crossing their accustomed revilings on the Lords day c. as also their subjection to the government now established in this Nation without King or Lords c. which we all know is more for Ave then good will their affections being quite contrary to it so that this power at the furthest extent yea even in things Civill can only make a man seeme what he is not but the other power is of force to make a man to be what the other can only compell to seeme SECT 2. AGain the feare and obedience which is forced by the Magistrate Obedience forced by the Magistratâ— but slavish is at the best but a slavish feare and obedience such as the Devils have which cannot possibly be accepted of our Saviour it being a voluntary affection of the heart which he accepteth of such as freely and willingly present themselves to be made Citizens of the Spirituall Jerusalem or City os the great King In the day os his power the people must bring a free-will offering unto him and not a compulsive one faith then which procureth Christ and his Apostles never used a compulfitory power obedience to Jesus Christ is wrought by the power of the Word and not by the power of the Sword as these Scriptures witnesse viz. Goe and teach all Nations c. He that beleeveth c. he doth not say Goe and compell all Nations to beleeve seeing therefore it is only such a spirituall affection which this Spirituall King looketh upon and regardeth it is but labour in vaine for the Magistrate to compel a carnal man to the obedience which is required of the Spirituall man since he is uncapable of it for the Apostle affirmeth that a carnall-minded man cannot comprehend It must be a spiritual power which must work upon the spirituall part of man the things of God yeelding this reason because they be spiritually discerned So that it must of necessity be a Spirituall power that must worke upon the Spirituall man and that is no other then the Word of God which the Apostle saith is mighty in opperation to the bringing downe of strong holds to captivate and repel the rebellion of the flesh against the Spirit to call us out of the state of Nature into the state of Grace as our Saviour affirmeth My sheep heare my voyce c. other sheep I have c. and they shall heare my voyce He doth not say they will but they shall Joh. 10. 16. As also I pray not for these c. but for them who shall beleeve on me c. Joh. 17. 20. SECT 3. NEither was it ever the desire of Christ in gathering of his Christ never made use of the civill Magistrates power Church that his Apostles should make use of the Civil Magistrate to compell whole Nations consisting of severall judgements to be obedient to their Doctrine and rule of Government but that they should goe and preach c. Neither did Christ make use of Herod to subdue the Scribes Pharisees Saduces or any other Sect amonâ—â—t the Jewes but what he did was meerly by his Doctrine Neither doe we read in all the Acts of the Apostles that ever they used any other meanes then the power of the Word preached and that if any compulsive way were used it was only by the Scribes and Pharisees c. as the Evangelists plentifulâ—y testifie instance in Paul himselfe whilst a Pharisee Acts 8. 3. 9. 1. Act. 22. 4 5. Gal. 1. 13. and is now practised by the like zealous persecuting Pharisaicall Presbiterians of these times Christ only admonished his Disciples that in case their Doctrine What the Apostles were to doe where they found men obstinate was refused or flighted to shake off the dust of their feet against such parties or Cities Luk. 10. 11. which was also practised by the Apostle Paul and Barnabas as we may read Act. 13. 51. So then the compulsive power of the Magistrate wil only make a Medley in the Church yea it is a way punctually to oppose Christ in the method which was used by himselfe and his Apostles in gathering his Church out of Judisme and Paganisme yea a way whereby the flock of Christ wil never be discerned or distinguished The event of the Magistrates power in matter of Religion from the world a way never to restore it to its primative purity but to continue it in the same Gallâ—maufrey it hath been in since the Apostacie a way meerly to sorge Hypocrites a way whereby Doggs â—orcerers Whore-mongers Idolaters and the like shall have admittance as free denizons of the Spirituall Jerusalem which our Saviour commandeth to be kept out Rev. 22. SECT 4. Obj. THey of the Presbitery intend to exclude such kinde of people from the receiving the Sacrament of the Lords Supper Ans In that they make themselves rediculous for as it would The Presbiterians practice rediculous be counted an idle thing to invite a company of Guests to a Feast and when they be come give them nothing to eate so it is for the Presbiterians to use the publick power of the Magistrate to bring in such like as Members of the Church and yet wil not permit them the benefit which the rest of the Members have which manner of jugglâ—ng doth discover the two great hinges which they hang upon viz. Pride and covetousnesse Obj. In the Parable of the Marriage Feast it is said that the Kings Servants had power and were ordered to compell Guests Ans That which Luke renders in the word compell by Matthew When computation is said to be used is rendered bid or invite by comparing of which it appeares that there was no great violence used by the Kings Servants that so invited them neither can a man properly be said to be compelled unlesse he be
forced to doe a thing contrary to his will but it is evident that those men who had formerly reâ—used the invitation was not compelled contrary to their mindes therefore there was no compulsion used by them messengers Obj. It appeareth by them whom the King tooke view of that they had been compelled in regard that one of them wanted a Wâ—dding Garment Ans No such thing for we read that Annanias Saphira Simon How farre 〈◊〉 may deceive Magus c. were no otherwise compelled then the â—est of the Beleevers and yet by their Hipocrisie they had got admission as Members of the Church of Christ as wel as the truest Beleever and so continued until the Spirit of God found them out and discovered their Hipocrisie and albeit the field of the Church cannot be throughly weeded from its tares must we suffer it therefore to be so over-spread as that the Corne cannot be discerned from them because some Hipocrites wil surke in the bosome of the Church so long as it is Militant by meanes of their Pharisaicall glosse and varnish which they put upon their actions must we therefore suffer all manner of scandalous notorious Blasphemers to cumber that little flocke Obj. It is said that the Servants did as their Lord commanded them which was to compell and if they had not been so compelled why was the word used Ans I have told you that a compulsive power is then said to be used when such as are obstinate and refractory are forced and constrained to become obedient and willing but them who so declared themselves were not compelled And according to the Simile such kinde of people as the other needed no compulsion to come to a Feast however to such a Feast And if we take the King there spoken of to be meant of a temporall King speaking to his Servants or Ministers then must the Parable also ayme at a temporall power but if it be meant of the Spirituall King Christ speaking to his Ministers or Messengers it must needs be meant of a Spirituall power which doth not belong to the civill Magistrate but to the Spirituall power of the Word in the Ministry thereof CHAP. IIII. Treateth of Cavalier Priests c. SECT 1. TO prove that those Priests whom they so imploy are not fit instruments for such a Calling or Office The Ministers they imploy viz. the Cavalier Priests not fit for such a service I thus argue All such Persons as obstinately and peremptorily confront the directions and precepts of Christ and his Apostles ought not to be imployed as Ministers of Christ But the Presbiterian Synod hath and doth admit of such men as doe absolutely oppose Christ and his Apostles Ergo in such Elections and Missions they doe wilfully and peremptorily oppose Christ and his Apostles and so consequently declare themselves violaters of the Covenant they so much plead for SECT 2. THat they doe imploy such Instruments as I have named I The numerous fry of them which yet remaine in that service instance in that fry of Cavilian Priests which are tollerated by them yea I blush to thinke what a Gallemaufrey or Hodgepodge they make in their Church whereas three parts of their Ministry and a third part of the fourth consisteth of Cavalier Priests yea it is to be admired in the highest degree that such fellowes who are companions farre more fit for Devils then such as professe Christianity should be employed in so sacred a Function yea when it was notoriously knowne unto the Sinod what persecutors they have been and yet would be of such men as the Sinod did consist of were it in their powers their words and actions still expressing their deadly hate both to them and the Government they would establish and yet for those men whom they so hate not only to make use of them to fill up their Classicall Parishes whereby to make themselves potent Wherefore the Presbiterians imploy Cavalier Priests in the world in having such numbers of Parsons and Viccars under their Jurisdiction but also to procure augmentations to the livings of divers of them either to the end that they may be more willing to submit to their Government or else to requite the good service they have already done for the Nation Now let all true Christians judge what will be the event of What hope of good can be expected from them the Presbiterian Government in this Nation by admitting such Antichristian Priests to preach Christ and what likelihood there is that such Priests should make choyce of Round-headed Elders c. if there be any in his Parish and what hopes of peace and truth can be expected when so many villaines shall be permitted to doe mischiefe by sowing tares amongst the wheat SECT 3. Obj. VVEre not those Priests you speake of lawfully called to their function or office Ans I deny they were for they cannot be lawfully called to Cavalier Priests not lawfully called to their office that office or function except either by an immediate calling from God as the Prophets and Apostles were called or by God and Man as was Matthias and the foure Deacons viz. by the Spirit of God and the Church where they are to officiate but that these Priests afore-named have neither of these callings will appeare by these reasons 1. In that immediate callings are ceased and therefore cannot Two sorts of calling to the Ministry of the Gospel viz. immediate and mediate be expected Gifts and Miracles being acted by the Apostles c. rather for the glorifying of Christ first comming in the flesh then after as will appeare by these Scriptures Joh. 20. 29 30 31. Mat. 20. 1. 8. Mark 3. 15. Luke 9. 1. c. As also in that the Man-hood of Christ is to be contained in the Heavens till the restoring of all things Act. 3. 21. therefore they that expect men to be so called and so gifted as the Apostles were to rebuild the Spirituall Jerusalem or to extract the Church of Christ out of the world and Antichristianisme may as well expect Christ comming None called now as were the Apostles againe in person which cannot be for the reasons formerly alledged and therefore it is impossible for them or any other to be so called to the publick Ministry in the Church of Christ in these times 2. As these Priests have not this immediate calling from God so are they not rightly constituted to their office by the immediate calling of the Church of Christ viz. according to the example of the Apostles in their constituting of Ministers it being then effected by the generall consent of the Church as of the Apostles Elders and Brethren as hereafter I shall make appeare at large SECT 4. Qu. WHat manner of calling have they Ans No other then the false Prophets had What calling the Cavilear Priests have whom the Lord himselfe complaineth of for preaching in his name and he had not sent them Ezek. 11.
28. and this will evidently appeare by comparing them with the false Prophets and Apostles which usurped the like priviledge and prerogative Now what manner of people the false Prophets were the Spirit Ezek 22. 25. 26. 28. 34. VVhat sort of people the false Prophets were Jer. 23. 1 2 3. of God by the mouth of the true Prophets doth fully demonstrate viz. To be conspirators where they live roaring Lions roving for their prey devourers of soules takers away of treasures and precious things violaters of holy things such as put no difference betwixt prophaine and holy things such as hide their eyes from the Lords Sabboths such by whom the Lord is prophained such as daubâ— with untempered Morter such as see vanity and divine lyes that say Thus saith the Lord God when the Lord hath not spoken such as feed themselves with the flocke cloath themselves with the wooll and kill such as are fed but feed not the flock such as have not strengthened the diseased have not healed Micha 3. 11. Zeph. 3. 4 that which was sick nor bound up that which was broken nor brought againe that which was driven away nor sought that which was lost but are such that by force and violence have ruled over them such as teach for hire and Divine for money And as these sorts of Prophets were contemners and despisers These sort of people foretold by the Apostles of the Doctrine of the true Prophets of God meerly seeking their owne advantage so also doth the same Spirit foretell that there shall in the last times arise such a sort of people who shall also bend all their endeavours to contaminate the true Ministers of the Gospell as wil also evidently appeare by the Writings of the Apostles and to this purpose the Apostle Peter acquainteth us 2 Pet. 2. 1 2 3 that as there were false Prophets amongst the Brethren even so there shall be false Teachers in the latter times which shall maintaine moct damnable Heresies and bring upon themselves swift destruction yea many saith he shall follow their pernitious wayes by reason of whom the way of truth shall be evill spoken of and through covitousnesse shall they with unfained words make Merchandise of you Againe he saith There shall come in the last 2 Pet. 3. 4. dayes scoffers walking after their owne lusts and speaking perverse things SECT 5. NOw whether these Priests as afore-mentioned be not Cavalier Priests proved to be such as the Apostle foretold those aymed at by the Apostles which should oppose the Church of Christ in the last dayes let their owne Consciences judge yea if the Devill himselfe were examined he could not deny it yea they are such lively Simptomes of the Apostles Predictions that even Appelles Grapes could not be drawne nearer the life then these are to them whom the Apostle did foreshew should come into the world and albeit they have put on a Whores fore-head and have got the Scoulds advantage to cry Whore first yet their quotidian actions is a sufficient testimony against them witnesse their accustomed drunkennesse slighting of the Lords Day neglect of Preaching Swearing Whoring insulting speeches their temporising covitousnesse lasciviousnesse and unchristian-like discourse yea and what not that may conduce to oppose them that desire to feare God all which is so manifestly apparent in them as that there needeth no furtheâ— expressions to make them more manifest But above all the An evident demonstration of their â—alsâ—oods chîefest and most evident demonstration of their falshood is their audacious villifying of the Spirit of God which they doe not only loath themselves to name with reverence but doe also hate the very persons of all such as are thought to be indowed with it yea albeit the Apostle telleth us that he that hath not the Spirit of God is none of Gods and that of our selves we know not what to aske in prayer without the dictates and directions of the Spirit of God which saith he helpeth our infirmities And yet for all these and many other expressions to this purpose what approbrious language doe they daily dart out against the efficacy of the Spirit of God whether in preaching praying or the like yea if they know but one fayling in any of the Professors of Christ which may happen by reason of infirmity it is enough to scandalize Christ in all his members O how they wil act it with these are your Professors these are your Davids your men after Gods owne heart these are your Round-heads your Puritans your Professors c. but contrariwise let a thousand palpable notorious evills be committed by such like as themselves they are not to be taken notice of No to them to sweare whore and be drunke are true emblemes of Gentility yea though in Morall civillity they are ashamed one of anothers actions yet will they vindicate one another to the utmost yea so farre are they from imitating Christ and his Apostles either in Doctrine or conversation as that if they were now living they would terme them the veryest Round-heads in the Common-wealth SECT 6. VVHat tell them of preaching in season and out of season How they despise the practise of the Apostles 2 Tim. 4. 2. Not for filthy lucre but of a ready minde 1 Pet. 5. 2. Not to be a drinker of Wine not to preach with the inâ—icing words if mens wisedome 1 Cor. 2. 1. 4. but in the demonstration of the Spirit to be blamelesse apt to teach not to be a striker not given to filthy lucre not to be a brawler or covetous 1 Tim. 3. 3. Not to be Lords over Gods heritage but examples to the flock 1 Pet. 5. 3. No Paul and Peter you are the most fit for those things your selves you can preach by the Spirit and pray by the Spirit and as for you Paul you have lungs to preach and pray untill midnight Act. 20. c. you were the chiefe Tub-preachers of your dayes you care not where you preach whether in a Chamber amongst your holy brethren Act. 20. 7. or by a river side amongst your holy Sisters Act. 16. 13. yea you could goe from house to house to pray and preach Act. 20. 20. yea you hired a house for that purpose Act. 28. 30. but for our parts we scorne such actions for we can pray and preach as much in an houre as you did in six you pray and preach as the Spirit moves you but the prayers and Sermons which we make are so pleasing to our Auditors as that they wil produce hums from them we can run such divisions and subdivisions and subdivisions upon subdivisions with the stringed instrument of our tongue as a right good Organist can 〈◊〉 upon his full blowne Organ so that your Sermonds in comparison of ours are poore and beggerly such as the rest of your Brethren make in these dayes I should be ashamed to speake The Cavalier Priests reproach Christ himselfe such things
of them had I not been so well acquainted with them and their expressions of this nature yea I perswade my selfe that they are so well knowne to every Professor of Christ as that they think I have not spoken more then they would performe in case the Apostles were extant amongst us yea it is cleerly apparent that they have done now doe and hereafter will doe as much as I have spoken Christ telleth his Disciples that he that dispised them dispised him and is it not their daily custome to deride the Professors of Christ with taunting language and in so doing they doe not only reproach the Brethren who practise according to the example of the Apostles but the Apostles themselves who left us the examples to follow and in villifying them it must consequently follow that they doe the like to our Saviour himselfe who saith of them and so consequently of his Professors He that despiseth you despiseth me and he that despiseth me despiseth him that sent me Luke 10. 16. Now these being such a sort of people how is it possible they should be thought fit instruments to execute the Apostles office in the now gathering of the Church and people of God out of their Antichristian estate and condition being it selfe predominant over them as if a Devill would perswade a man to Christianity SECT 7. Obj. THey have the same calling that the rest of the Clergy of the Kingdome have and therefore why may they not be made use of as well as the other Ans All that are so called are under an Antichristian calling The Antichristian call to the Ministâ—y ought to be relinquished by all such as have taken it upon them whatever they be which ought to be relinquished for the calling you speake of viz. by Bishops may fitly be compared to a scarlet Coate lined with a course cotten the one shaming the other but there is a calling whose inside doth excell the outside viz. the calling by the Spirit by which he that hath it is inabled both to testifie himselfe and others and no man ought to take this calling upon him but he that is so called of God as was Aaron the other calling therefore is to be disclaimed of all that hath it whatsoever they be Obj. You formerly said that none are immediately called to that office in these times wherefore then speake you of the calling of the Spirit to that office Ans He must first have the Spirit of God or else he is utterly unfit for that office for he must have his calling from God as wel as from the Church or he can be no true Minister of Jesus Christ for the Church desiring his Spirituall gifts are thereby incouraged to accept of him as a Minister sent them by God The calling by the Bishops a delusion so that the other calling by the Bishops is a meere delusion because they judged only by the letter and not by the Spirit viz. by gifts in humane learning which is foolishnesse with God 1 Cor. 3. 19. it principally tending to â—dorâ—e the outward man touching their civill deportment to and for the State Obj. How are you able to distinguish who is called by the Spirit and who is not Ans By their fruites for otherwise our Saviour expresseth these words in vaine By their fruits you shall know them rendring also this reason for it Doe men gather grapes of thornes or figgs of brambles Mat. 7. 16. SECT 8. Obj. WHat are the simptoms or fruits whereby you know that Ministers are not called by the Spirit Ans There are many signes and markes to know them as I How such Priests may be known who have not the true calling viz. Such as preach out of envie or to cause contention have already instanced I will therefore only insist upon these foure particulars 1. They are such as preach Christ out of envie 1 Cor. 3. 3. or to cause contention amongst the people of God such as were the Pharisees which came from Judea to Antioch Act. 15. 1. 5. such were also the false Apostles of whom the Apostles of Christ much complained of for opposing their Doctrine as Himineus Alexander c. And such are the rayling Rabshakeys of this Kingdome whether Prelaticants or Presbiterians whose sole delight is to villifie such of the Members of Christ with their scurralous language as doe the nearest correspond with the Apostles both for paines in the Ministry as also in a contentednesse with what the people of God will freely bestow upon them for their paines in the labour of the Lord for their soules 2. They are such as desire to shew themselves rather Schollars Such as rather desire to shew themselves schollars them edificers then edificers such as will familiarly speake Greek and Latine to them that cannot read English that will dish up their Sermonds with such a garnish of Rethoricall elocution as the silly Auditors stand amazed at these be the boone Athenian-like blades who guild their Pulpit expressions with tearmes of Art these are the brave Aronicall Ruffians of these dayes which if their black Velvet and Satine were metamorphized into Chrimson which would farre better suit with their life and conversation there would be no greater Gallants in the Nation SECT 9. Such as esteem more of the fleece then of the flock 3. THey that esteeme more of the flesh then of the fleece that with the covitous Wooer inquireth rather what the woman these Preachers and casters out of Devils did was meerly for their owne advantage and selfe ends albeit they did it in pretence of doing Christ service instance in Judas Simon Magus VVhat the Priests of these times preach for and the Damsell which had the Spirit of Divination Act. 16. 16. and so it is with many of the Prelaticall and Presbiterian Priests who though they pretend that they preach to gaine Soules to Christ yet is it meerly for matter of maintenance by Tithes and the like Antichristian allowances which if once taken away it wil quickly be discerned how many of them wil preach for couscience sakes SECT 2. Obj. THese casters out of Devils did the parties good whom they released of the uncleane spirits although they perished themselves Ans I confesse that such sorts of people by Gods permission Carnall men cannot give spirituall comfort may doe many things which may tend to the corporall or temporall good of men as these casters out of Devils did to them who were possessed of them as also by them whom they terme Wise men or Wizzards who by their Art can helpe a man again to such things as are lost or stolne from him or the like albeit in the act they both indanger their Soules the one taking an unwarrantable course to gaine them and the other an unlawfull action to accomplish them but that such carnall people can produce spirituall good to the Soule I utterly deny Obj. The Apostle saith that he was glad that Christ
was preached albeit it were through envie therefore envious men may preach Christ Ans The Apostle spoke them words in that sence as in 1 Cor 11. 19. where he saith thit it is requisite that Heresie should be in regard thereby the truth may be made more manifest so in like manner by the preaching of these envious men they make such as preach Christ out of a good intent to be better esteemed and approved Likewise them that preach Christ meerly for lucre and ostentation doe adde a luster to such men as abhorre such things but otherwise it is not to be imagined that Heresies and envious preaching doe benefit the people of God in point of Salvation SECT 3. Obj. THe Apostle Paul telleth the Church of Corinth that he would bring his body in subjection c. least that he preaching to others should himselfe be a cast-away 1 Cor. 9. 2. 7. Ans The Apostle for his owne particular knew that he was no cast-away for beside the testimony of himselfe that he knew nothing by himselfe 1 Cor. 4. 4. as also that he kept a good Conscience in all things 2 Tim. 1. 3. Heb. 13. 8. he had also the faith to beleeve that whom God loveth he loveth to the end and that he will never leave or forsake his elect Job 13. 1. his meaning therefore must needs be that he would doe so least he should seeme to be such an one as aforesaid for I wil not deny but that such men by reading of good Books may attain to such a notionall degree of knowledge as that they may imitate the true Ministers of Christ as Janes and Jambres did Moses and as the Nâ—tionall Priests like â—o fanes of â—ambres false Prophets and Apostles did the true Prophets and Apostles As also in regard that Satan can transforme himselfe into an Angell of light but that such a Teacher can convert a Soule to God I utterly deny for if the Divine actions of a David a Prophet and a man after Gods owne heart were not acceptable unto God so long as he regarded sin in his heart how much lesse acceptable wil be the actions of a carnall man and if he cannot prevaile for himselfe how much lesse for another It must needs be then a rediculous tenent that such kinde of God must either coâ—apperate in the act of preaching or iâ— availeth not people can doe God service in the Ministry for if his prayers prevaile not with God with whom doe they prevaile And the Text saith that God will not heare such prayers but termeth them houlings Againe though Paul plant and Apollo water yet God must give a blessing of increase unto it 1 Cor. 3. 6. 7. or it profiteth nothing and if so then what blessing can be expected from God upon the actions of notorious and wicked persons who as the Prophet saith â—hath sold themselves to doe wickednesse as also being such Prophets whom the Lord hath not sent Againe though Paul preached to Lidia yet the Lord is said to open her heart to attend to the words which he spake Act. 16. 14. but it cannot be expected that the spirit of Discipline who loatheth such Vessels should Co-opperate with such Preachers as aforesaid though never so learned and without its assistance it is impossible that their preaching should convert a Soule from the errour of its wayes SECT 4. Obj. CHrist sent Judas forth to teach as the other Disciples Mat. 10. 5. and also gave him the like power as his other Apostles vers 8. why then might not Judas doe as much good as the other Ans Judas was a type of such Hipocrites as was to be in the Church unto the end of the world unto whom the Lord affordeth the like externall gifts as he doth the true Ministers of his Church as foâ—merly in healing all manner of Diseases casting out Devils and the like which he did to Judas Simon Magus and divers others which we read of in the Gospel who by the Lords permission did many excellent externall workes 〈◊〉 the benefit of the outward man as I have told you but no further for if Judas preached Christ doubtlesse it was for the same ends for which he betrayed him viz. for money Mat. 26 15. as doe his disciples the full bagg'd Priests of these times for otherwise for him who was a Sonne of perdition Joh. 17. 12. a Theif yea a Devil to apply Christ to the Soule of a Christian in that Spirituall sence by which the Saints are to apprehend him certainly cannot be the thought of any rationâ—ll man for if Satan should cast out Satan how should his kingdome stand so that for Judas to gaine Soules to God would have been a Miracle of Miracles 'T is true Satan can transforme himselfe into an Angell of light but it is only to deceive and so doe all his Judas-like disciples by kissing when they intend to betray Againe that sort of preaching the Apostles then used was rather externall then internall a preaching to the outward man then to the inward man a preaching to acquaint the world that the Kingdome of God was at hand Mat. 10. 7. that Christ was come in the flesh a preaching to Repentance and Baptisme as a â—â—ares by these Scriptures viz. Mat. 3. 2. as also Act. 2. 38. where the people aâ—king Peter what they should doe to be saved he willeth them to repent and be baptized c. As also Acts 2. 38. where the Jaylor asking the like question is required by Paul and Silas to beleeve on the Lord Jesus Christ With Act. 8. 12. 37. now if repentance or being baptized or to beleeve on the Lord Jesus Christ would procure eternall Salvation then shall Judas Simon Magus and divers others be saved for Judas repented Mat. 27. 3. c. and Simon Magus is both said to beleeve and to be baptized Act. 8. 13. The preaching then which they then practised without all controversie tended only to the exalting of Christ in the Flesh and not in the Spirit and from hence it was that the Apostle Paul used this expression viz. He that thinketh he knoweth any thing knoweth nothing yet as he ought to know Yea Christ himselfe told his Disciples that he had many things to say unto them which they were not able to beare so that if I should grant you that Judas did preach as the other Apostles at their first entrance into their Ministry yet would it come farre short of a Soule-saving service that being as it were a preaching of Christ by way of Dispute which was practised even by Christ himselfe after his resurrection with two of his Disciples going to Emmans Luk. 24. 17 c. as also by Peter Act. 2. 22. c. 3. 12. 4. 8. 5. 29. as also by Stephen Act. 8. 51 c. by Saul Act. 9. 20. 22. 29. by Peter Act. 10. 36 c. with severall other places of Scripture being a preaching only to gather the
Church of Christ out of Judisme and Heathenisme a preaching of Christ by the eare as Job saith or from report viz. meerly notionall which is the furthest extent which the Preachers we are now discoursing of can attaine unto we may therefore safely conclude that such notionall Preachers are not fit instruments for the now Church of Christ being in a Spirituall condition in regard it is out of their eliment or sphear and without all controversie that which a man cannot comprehend himselfe he cannot teach to another But the Apostle saith that a carnall-minded man cannot discerne the things of God ergo it is impossible they should teach them to others This therefore with the other reasons afore mentioned I presume wil perswade the Magistrate from suffering such Priests afore mentioned to preach as also the people of God from hearing of them CHAP. VI. Treateth of the Presbiterian Clergy c. SECT 1. Objection HAve you any objections against the Presbiterian Ministers Ans Yes they are within the compasse of the two last Simptomes of the false Prophets and Apostles viz. in preheminence and Covitâ—usnesse Obj. Wherein consisteth their preheminence or superiority Ans In three degrees of Majority which they exercise one The Presbiâ—erian Clergy guilty of pride over another viz. in their Classicall Provinciall and Nationall Sinods or Assemblies as the Classis being superior to their vulgar Clergy the Provinciall superior to the Classis and the Nationall the superlative or most Supreame And that these degrees of superiority one over another is contrary to the wil and appointment of Jesus Christ and so consequently a breach of the Covenant I thus prove SECT 2. ALl superiority where there ought to be an equality is contrary 1 Instance of their pride to the wil and appointment of Jesus Christ who commanded his Apostles not to insult or be authoritative one over another Mat. 20. 26. in these words But it shall not be so amongst you But the Ministers of the Presbitery being equals by the aforesaid example notwithstanding that injunction aforesaid and so consequently to them they claiming to be their Successors doe yet retaine that superiority which Christ denied his Apostles Ergo the Ministers of the Presbitery doth peremptorily confront that command of our Saviour in establishing a thing contrary to his injunctions and in so doing they are also violaters of the Covenant it being to establish things touching Religion according to the Word of God as I have formerly shewed And further to inlarge the Sinods guiltinesse of the breach of Covenant in this particular I thus argue All inventions of men ought to be ejected the Church of 2 Instance Christ whether in Doctrine or Discipline Mat. 15. 9. In vaine doe they worship me teaching for doctrine the tradissions of men But those three degrees of superiority not being found in Holy Writ is contrary to the precepts of Christ yea it is acknowledged by themselves in their answer to his late Majesty in the Isle of Wight pag. 8. at the second and third line and at the close of their answer Ergo those three degrees of preheminence is contrary to the wil and appointment of Jesus Christ and that by their own confession and so consequently a breach of Covenant And further Whatsoever is contrary to the Word of God is Antichristian 3 Instance and consequently contrary to the Covenant in regard the Covenant is punctually against it But those three degrees afore mentioned are contrary to the Word of God ergo Antichristian c. Note also that superiority was a chiefe thing which the Sinod They conâ—mâ—e that in others which they allow in themselves endeavoured to suppresse in the Bishops and their Oâ—â—iates and now entertained by themselves SECT 3. Obj. THese degrees of superiority is not of so high a garbe or nature as that of Lordly Prelacy and therefore may be the better dispenced with Ans Popery is Popery albeit in the least degree and though Presbitery is Popery though in a lesse degree it be not so great a â—ish yet it is manifest to be of the same fry and if this lesser Fish may enjoy its freedome and pleasure in the pleasant river of Presbitery whose gliding streames like them of Jordan into Mari Mortuum take their course into the Sea of Prelacy and so into the maine ocian of Papacy I say if it may enjoy its liberty of growth for a small season in the gliding river of Presbitery it wil in a short time approach the narrow Seas of Prelacy if not the maine Ocian of the Romish Hierarchy The Apostles disclaimed majority one ever another Now the very truth is that all majority and preheminence amongst the Ministers of Christ is utterly forbidden by Christ himselfe as I have formerly proved as also by the example of his Apostle Peter who did not only disclaime pride in majority but majority it selfe 1. Pet. 5. 1. And albeit that our Saviour sometimes told his Disciples of thrones of glory in the Church triumphant yet did he never acquaint them with any in the Church militant it being rather a place of suffering and persecution for his name sake as his expressions to that purpose is very plentifull But if any such throne whether of Eclesiasticall authority or perpetuall precedency had been lawfull certainly he would at some times have taught them what it was and with what caution or limitation they were to possesse it as that they should have precedency of degree but not of power of dignity but not of authority c. SECT 4. AGain we must and ought to understand the Commandement How the commands of the Gospel are to be understood of Christ in the Gospel according to the rules agreed upon in the interpretation of the precepts of the Law as we have them interpreted by our Saviour Matth. 5. 19 20 21. 27. 33. 38. 45. And if so then not only the tyranny the pride the pompe the priority and power of Lord Bishops c. are forbidden but even all the parts all the degrees meanes causes incentives occasions provocations beginnings and appearances of these evils are also forbidden yea we are to stop the way with thornes as in Hosea 2. 6. least they returne to their former Lovers and with Jacob to hide all their eare-rings that they may not be found againe For otherwise those degrees of order and primacy by which Primacy in order cannot be seperate from a primacy in power some of the Ministers are lifted up above their Brethren cannot be separated from some primacy of power and when it meeteth with ambition and opportunity of advantage it will gather strength againe and regaine what it hath lost by the rasor of reformation So that the time which the Sinod hath hitherto spent to that They suppress one to erect a hundred as ill or worse purpose of disthroning the Prelates and of establishing those three degrees of superiority may fitly
be compared to the dis-heading of an Hidra where the separating it from the Body as Historians say produceth an hundred like unto it selfe so their taking off Prelacy from 26. Bishops wil be the cause of producing of so many hundreds yea if not of so many thousands which wil if suffered be as Pontifficall as they were if not worse And thus have I done with the second branch CHAP. VII The seventh Chapter treateth of Tithes c. SECT 1. THirdly they doe not only erre in permitting Against their exaction of Tithes under the Gospel of utter unfit Instruments for the use of the Ministry as also in assuming an unlawfull power unto themselves but they doe also erre in respect of the maintenance which they themselves and the rest of their fraternity now and yet hope to enjoy viz. their maintenance by way of Tithes which I thus prove All such meanes of maintenance as is extorted by the Clergy contrary to the will and appointment of Jesus Christ and the practise of the Apostles aâ—e Antichristian and so a breach of the Covenant But the Sinod and their Creatures extract by violence such Exaction of Tithes a breach of the Covenant things as Christ never set apart or the Apostles ever enjoyed viz. the tenth part of their Auditors estates for their maintenance Ergo the Sinod and their Creatures are wilfull opposers of Christs directions in that particular of maintenance as wil fully appeare by these texts of Scripture viz. Luk. 10. 7 8. where Christ willed his Apostles not to take the tenth of peoples estates to whom they preached but to accept of such things as were or should be set before them by such to whom they should preach or were willing to receive them And if the Apostles were to be so satisfied and contented how much more ought the meare titular Priests of these times to be content with the like stipent their deserts being compared together neither was it ever the property of the Apostles of Christ whom the rabble of Baals Priests in these dayes pretend to be followers to covit such a proportion for their livelyhoods SECT 2. PEter could say Silver and Gold have I none Act. 3. 6. He The Apostles not covitous of money also exhorted not to preach for filthy lucre but of a ready minde 1 Pet. 5. â— and the Apostle Paul could testifie of himselfe that he had covited no mans silver neither did he seeke theirs but them 2 Cor. 12. 14 15. yea were it that they had given him nothing yet he concludes a necessity to be laid upon him and a woe pronounced against him if he neglected the preaching of the Gospel and that his reward was to make the Gospell of Christ without charge 1 Cor. 8. 16. 18. as also that his owne hands had ministred to his necessity Neither can it be gathered from the New Testament that the Apostles or Disciples of Christ had either Parsonage Viâ—caridge Surplisse-fees or the like neither are they so much as named in it Obj. Tithes were given before the Law as by Abraham to Melchisadeck Gen. 14. 20. as also under the Law and therefore now Ans By the same rule Sacrifice being offered before the Tithes no mâ—ne payable now then Sacrifice is to be offered Law as by Caine Abel Noah Abraham c. as also under the Law ought likewise to be offered by us now for the same injunction which tyeth us to observe any part or parcell of the Leviticall Law of Moses obligeth us to observe all and yet as full of levity as they are I suppose they wil not impose all that Ceremoniall Law upon us however I hope we have more grace then to be perswaded to it by them Againe it is evident that the Tithes under the Law was given as a portion to the whole family of Levi so that they had no other maintenance allowed them for their whole Tribe Numb 18. 20 21. but we have no Let them practiâ—e 〈◊〉 of beâ—sts 〈◊〉 they hâ—ve done thâ— soules of meâ— such Tribe amongst us It was also given them for their service at the Tabernacle of the Congregation viz. for killing of sheep and â—xâ—n and offering them in Sacrifiâ—e now when we have the like kinde of service to imploy them in we wil allow them wages of the like nature but untill then I advise them to be sparing and to practise that trade of Butchery which is farre fitter for many of them then to officiate in that sacred Function which they have so audaciously taken upon them SECT 3. Obj. THe Apostle telleth the Corinthians that he had robbed other Churches taking wages of them to doe the Corinthians service 2 Cor. 11. 8. Ans Take notice withall how farre the Aâ—â—stle justifieth The Apostles maintâ—ined by a free benevolence himselfe in so doing in that 〈◊〉 〈◊〉 it 〈◊〉 〈◊〉 〈◊〉 Robeâ—y and yet that Robery was nâ— otâ—er tâ—eâ— by 〈…〉 of such to whom he had formerly 〈◊〉 〈◊〉 〈◊〉 to the faith as may appeare by the nâ—nth verse of 〈◊〉 〈◊〉 where he acknowledgeth that his supply at Coâ—iâ—th 〈…〉 â—y the Macedonians which â—enevolâ—â—â—â— was 〈◊〉 of 〈◊〉 c. Obj. The Apostle pleadâ—â—â—r 〈◊〉 〈◊〉 to â—â—m from the Church 1 Cor. 2. â— 9. 10 c. Ans Let such as plead Paâ—ls priviledge be of Pauls temper Such as plead 〈◊〉 priviledges 〈◊〉 to be of his â—â—mper and practise who before he demanâ—â—d any thing aâ— dâ—â— unto him doth in the three first Verses of that Chapter prove himselfe to be an Apostle and that they of whom he required such things were his workmanship and seale of his Apostleship in tâ—e Lord viz. that under God he had been a meanes to draw them from darknesse to light and from the power of Satan unto God yea he referreth it to their Conferences whether he were such an one or no Are not yee my woâ—kmanship in the Lord c. now when any of these Priests can so justifie himselfe in truth and sincerity of heart it is fit he should be recompenced with that reward the Apostle pleadeth for which certainly was no matter of Tithe for if so had Paul been of the temper of our Leviticall Blades he would not have used those milâ—e expressions to perswade them but rather have taken it by violence from them The Apostle Paul very 〈◊〉 full of his 〈◊〉 〈◊〉 But certainly had Tithes been due to the Ministers of the Gospell the Apostle Paul writing so many Epistles and speaking in so many places concerning the maintenance of Ministers was very much to blame that could not thinke on at one time or other to call his many and great Livings which he possessed either by the name of Bishopricks Parsonages c. or to have have written particularly and punctually for his Tithes or Surplisse-fees O such a passage had been worthy to have been printed in letters of Gold and guarded with Angels of the same mettell SECT
that is athirst of the fountaine of the water of life freely he that over-commeth shall inherite all things and I will be his God and he shall be my Son but the fearfull and unbeleeving and the abominable and murderers and whore-mongers and sâ—rcerers and Idolaters and all lyarâ— shall have their part in the Lake which burneth with fire and brimstone which is the second death He that hath eares to heare let him heare what the Spirit saith c. CHAP. I. Treateth of fit Pastors or Gatherers c. SECT 1. HAving thus discovered the corruptions with which the man of sinne hath infected this Nation and in as much as the Spirit of God exhorteth us to come out of Babilon as also in that I would not only search the wound to the bottome but also apply a salve whereby to cure it I have therefore by Gods assistance ventred upon the Cure which soveraigne Plaster if the Patients viz. the people of God be willing to admit and suffer to continue on untill the vertue thereof infuse it selfe into the Malady I doubt not but to set them in a perfect state and condition which doubtlesse is the ultimate end and desire of every true Christian Obj. What materials are they which you would compose the remedy of Ans They consist of foure ingredients viz. First in meet Gatherers Foure ingredients to cuâ—e the Churches malady of Churches 2. Of meet Members to be gathered 3. Of a meet way to distinguish them from others which are not meet Members and 4. Of a meanes to governe them being so gathered of each of which in order and first of the first viz. Touching the qualities and conditions of such persons as are fit Gatherers or to be imployed in the gathering of the Church of Christ out of the Kingdome of the world and Antichrist SECT 2. Obj. VVHat qualified people would you have them to be Ans Such as wil most conforme themselves to Of what quality the ministers ought to be the nature and disposition of them whom our Saviour first imployed in gathering it out of Judisme and Heathenisme c. 1. Of such as wil freely labour in the work and willingly be content with the like allowance for their labour as the Apostles of Christ were viz. of such things are set before them or which is given them as a free benevolence by the Churches which they shall gather Luk. 10. 7 8. 2. Of such as wil take the over-sight of the Flock of Christ not by constraint but willingly not for filthy lucre but of a ready minde not as being Lords over Gods heritage but examples to the flock 1 Pet. 5. 2. 3. 3. Of such as with the Apostles seeke not theirs but them that wil willingly spend aad be spent for the flock of Christ 2 Cor. 12. 14 15. that wil acknowledge a necessity to be laid upon them and a woe to be pronounced against them if they preach not the Gospel 1 Cor. 9. 15 16 17 18. yea rather then they wil be burthensome wil cause their owne hands to minister unto their necessitiâ—â— Act. 20. 33 34. 1 Thess 3. 6. 7. 9. 10. 2 Thess 3. 8. 1 Cor. 4. 12. 4. Of such as wil rejoyce in the tribulations and afflictions which shall happen unto them for the dispensing of the Gospel that wâ—â— freely hazzard their lives amongst Pagans and unbeleevers to bring them to the knowledge of the truth as it is in Jesus Act. 15. 26. 2 Cor. 11. 24 c. and wil think themselves happy that they are accounted worthy to suffer for the profession of their Master Christ Act. 5. 41. Such like men as these would I have imployed to rebuild the The practiseâ— of the Apostles ought to be our patterne to imitate walls of the spirituall Jerusalem to seperate the stones which shall be sound in the ruines of the Antichristian fabricks to be pollishing proofe at least in their esteeme out of that masse of rubbish which they lye amongst according to the method which the Apostles used in their gatherings of the like nature in the primative times for without all controversie to take any other course to effect the work is a way to joyne light with darknesse Christ with Beliall Beleevers and unbeleevers to make Christs Kingdome an imperfect Kingdome his Government an imperfect Government his Agents imperfect Agents and so become wilfull stubborn opposers of that method and order which was used by our Saviour and his Apostles in their gatherings of Churches SECT 3. Obj. You will finde but few instruments of such a minde to imploy in that service Ans I am of your judgement in that yet neverthelesse seeing they ought to be such men who are to take the imployment upon them we ought to make use of no other and having confined Those few that are meâ—â— for employment ought to be imployed and no â—theâ— our selves by Covenant to observe that method and order in the Reformation we are now upon as is Jure Divine or according to the wil and appointment of Jesus Christ and the best reforming Churches of the times let us in the name and feare of God be obedient to every precept which he and his Apostles hath left to direct us by not turning either to the right hand of addition or the left of detraction to what is prescribed by them it being chiefly by that meanes that the Church planted by the Apostles became adulterated Therefore though there he but few such men to be imployed â—s is mentioned yet let us consider the battell is the Lords and he hath promised victory to the Saints Rev. 17. 14. and he that hath promised is both faithfull Heb. 10. 23. and able to performe Again though there be but few who wil lay their helping hands to the work or put their fingers in the rubbish to grope out the stones fit for use yet had we better make use of that few then to imploy such builders as wil put in such stones as wil first come to hand although unpollished or approved of by the Master builder Christ Jesus and his Apostles in the Word Obj. Would you have every stone brought to the Master builders for their approbation before they be put into the building Ans There is a Rule and Square which they have left to try Faith and repentance the instruâ—â—â—â—â— to fiâ— us â—o thâ— building by viz. Faith and Repentance which if they be not capable of are not fit for the worke Obj. Must every stone be answerable to that Rule and Square which is to be imployed in that building Ans As none were admitted into the first Temple of Christ built by himselfe and his Apostles without being answerable to the proportion of their Rule and Square aforesaid no more ought they now to be in the second Temple which is to be built but further of this in its due place SECT 4. Obj. VVHo are they whom you terme such builders as
rather for to whom much is given of them much will be required Again God hath had his Church in all ages albeit that every 〈◊〉 noâ—â—â—n 〈◊〉 knâ—wâ—â—◠〈…〉 age hath not had the same measure of light to worship him by for Abraham saw more of Christ then Adam Moses more then a patterne for us to imitate as that in the Mount was unto Moses for building the Tabernacle and in so doing I hope I shall not be gaine-sayed presuming also that it is the desire of all that the Reformation now intended may be punctually according to the wil and appointment of Jesus Christ and not to be mixed with humane inventions or traditions of men it being a thing so much deâ—ested both of Christ and all true Christians as that it deâ—erâ—eth to be hissed out of the Church of Christ Obj. Hold me no longer in diâ—â—ence but acquaint me with your intention Ans I wil deliver it in the expresse words of our Saviour to Christs way of gathâ—â—iâ—g Churches his Apostles to that very purpose viz. Goe teach all Nations and Baptize them c. Mat. 28. 19. As also Goe yee into all the world and preach the Gospel to every creature he that beleeveth and is baptized shall be saved c. SECT 2. Obj. WHat would you infer from them words of our Saviour Doctrine anâ— faith ought to goe before baptisme Ans That Doctrine and Faith ought to goe before Baptisme and if we duly observe the words of Christ they testifie as much For he doth not say Goe baptize all Nations and teach them but he giveth them directions in the first place to teach them and then Baptize them As also in that other place he sayeth not He that is baptized and then beleeveth but contrariwise he that beleeveth before Baptisme Baptisme being a consequence thereof so that of necessity Doctrine and Faith must precede Baptisme and Baptisme the initiating of a Christian into the society of the Church Militant yea for the fuller confirmation of it our Sâ—â—iour doth iterate the word teach as if he should have said First teach them the principles of Religion by way of 〈◊〉 which is the milke of the Word and when they hâ—ve learnt to kâ—ow me and what I have done for 〈◊〉 as also what I have injoyned them that are my Disciples to observe if they be willing 〈◊〉 then Baptize them then 〈◊〉 thâ—â— into my â—â—â—â—k and after they be so admitted then 〈◊〉 them with the strongest meat of the Word with the Misterâ—â—â— of Salâ—ation then teâ—â—h them to observe all things whatsoâ—â—â—â— I have commanded you and 〈◊〉 doing I will be with you unto the end of the world As also in them words of our Saviour Mark 16. 16. He that beleeveth and is baptized shall be saved maketh it evident that Droctrine and faith must goe before Baptisme for there can be no beliefe without faith and faith is said to come by hearing and he that heareth must first be capable of hearing before he can understand what be is to beleeve and until then the text saith he is not to be admitted a member of the Church of Christ SECT 3. Obj. BY your expressions I perceive you would not have Infants admitted to the Sacrament of Baptisme Ans We ought not to admit any as Members of the Church Against infants Baptisme of Christ until they be capable of the profession of a Christian would you not think it a meere madnesse to binde an Infant to a Trade before it can either goe or speake Obj. Yes certainly it were a madnesse indeed but what of that Ans It is as great a folly in Parents to desire or the Church to The folly of baptizing infants admit of such Infants as Members of the Church of Christ and so consequently professors of his Name for the Apostle saith that as many as are baptized into Christ have put 〈◊〉 Christ Gal. 3. 27. before they know either the Church or Christ Obj. By these expressions you shew your selfe contrary to the judgements both of the Presbiterians Independants c. Ans By them words I shew my selfe such an one as would be guided and directed by the precepts and examples of Christ and his Apostles Obj. Did not Christ and his Apostles allow of Infants as Members of his Church Ans The elect of them he did and doth admit as Members of his Church triumphant but not of his Church Militant Obj. Did not the Apostles of Christ baptize Infants Ans Where doe you read of any that they baptized Obj. True we doe not read nominally that they did baptize infants but we read that they did baptize whole families amongst which infants might be included as the family of Lidia the Jaylor c. Ans That is but a meere supposition without any ground from the Word for doe you thinke that Christ would leave the Sacrament of Baptisme without a sufficient discovery to whom it did belong SECT 3. Obj. IT doth belong to the children of the faithfull for if the root be holy so are the branches Ans That doth not alwaies follow for Isaac and Rebecca was holy roots as you terme them and yet Esau was not an holy branch whom the Lord hath rejected before his birth Obj. It is said concerning him that the elder shall serve the younger or the greater the lesse but not as you say Ans .. I pray whether are you or the Prophet Malachy the Godly Parents may have wicked children more able to expound the meaning of that text of Scripture if the Prophet he rendereth it thus I loved Jacob and I hated Esau Mal. 1. 1 2. Againe the Prophet Ezekiel telleth us that godly Parents may have wicked children Ezek. 18. 5. 10. 14. 17 c. and wicked Parents may have godly children so that your Argument cannot hold water Obj. Doth not Peter tell the Jewes Act. 2. 3. 6. that the promise is to them and their children Ans 'T is true that Peter acquainted them so but what is that to us Obj. Doth not the same belong to us and our children as did to the Jewes and their children Ans No for the Jewes were a peculiar people chosen of God above all the people of the face of the earth and so were not we Gextiles and therefore that holdeth no better then your former Argument For to whom that Covenant was made to them only it did belong but that Covenant was made to Abraham and his carnall Seed of which we are not and none other Ergo that Covenant belonged to them and to none other SECT 4. Obj. BY your owne confession that Covenant belonged unto Esau as well as to Jacob. Ans The externall covenant of Circumcision did but not the internall covenant of Grace and Salvation Obj. It is the externall covenant which we dispute of and therefore as Esau being included in that externall Covenant was admitted to the externall signe or badge of the Covenant viz.
Circumcision why should not our children being of that Church as Esau and Jacob was be admitted to the externall signe or badge of Baptisme which we retaine in the roome of their Circumâ—ision Ans Because we are not borne under that externall Covenant as they were as I have shewed you for that Covenant was made unto Abraham and his externall Seed so that if you can prove that we Gentiles are sprung from the carnall loynes of Abraham then I wil yeeld that we ought to be Circumcised as they were but not Baptized as I shall hereafter shew you Obj. That we are sprung from the carnall loynes of Abraham I cannot prove but the words of Peter extend further viz. to all that are afarre off even as many as the Lord our God shall call Ans There you have hit the naile on the head for I yeeld that in them very words the Apostle includeth the Gentiles but mark the Proviso viz. no more of them or their children then shal first be called by the Lord our God viz. by the power of the Word preached which was then and is now in relation to the Gentiles the very meanes of their initiation into the Covenant as the text doth verifie Acts 2. 39. for otherwise what can you inferre from that text of Scripture Obj. That all the Gentiles were included under that promise Ans You see it very evident to the contrary and how no more then are so called can be comprehended in that Covenant or be made heires of Abraham SECT 5. Obj. YOu cannot deny but that we Gentiles are made the children of Abraham by faith as well as the Jewes for the Apostle saith that as many as are of faith are of faithfull Abraham Rom. 4. 16. Ans It is granted we are so but not then before we have We are not of Abrahams seed untill we have Abrahams faith faith and that by your owne confession therefore untill we have faith we are not heires of the Promise and so consequently ought not to be admitted to the badge or seale of the Promise But suppose that which cannot be proved by Scripture that the externall Covenant did belong to the Gentiles as well as to the Jewes yet certainly we ought not to thinke that we have a greater priviledge then the Jewes could obtaine by vertue of the promise made unto them in Abraham they being the naturall branches of the true Olive Tree and we branches of the wilde Olive only incerted by faith Rom. 11. 20. 24. Obj. We desire no greater a priviledge but only the same Ans But you doe and that a farre greater priviledge then the Jewes could obtaine by vertue of the promise made unto them Obj. Wherein I pray you did they not obtaine Circumcision by the vertue of that Covenant made to their father Abraham whereby they were made members of the externall Church and doe we any more in requiring Baptisme then to be acknowledged Members of the same now Ans Yea and that a farre greater priviledge then the Jewes We assume a greater priviledge in Gods Covenant to Abraham then did the Jâ—wes had for though they by meanes of the Covenant and promise aforesaid were admitted to Circumcision and so made members of the externall Church of the Jewes yet were not them Jewes so Circumcised admitted to Baptisme before an actuall acknowledgement of their faith and repentance as in Act. 2. 23. to which purpose the Scripture is very significant yea upon every occasion of Baptisme whether they were Jewes and so included in the externall covenant of Circumcision or Gentiles and so excluded the same but we Gentiles expect to be admitted to Baptisme by vertue of that Covenant made to them and that without that faith and repentance which was required of them therefore certainly we claime a farre greater priviledge then the Jewes could obtaine by vertue of the Covenant aforesaid SECT 6. Obj. HAve not Children faith The Church cannot be assuâ—ed that this or thaâ— Infant â—ath faith Ans Children which are of the elect of God have the seed of faith but how shall the Church be satisfied that they are so untill they expresse it in the fruits thereof And we may safely conclude that seeing faith was required of the Jewes which had those former priviledges above us as also of such whose lives might be partly known to the Apostles that it ought Three arguments against Infants Baptisms much more to be required of us Gentiles which are no waies in the Covenant unlesse by faith which doth not at all appeare in Infants and from hence I thus argue touching the further clearing of the point in controversie viz. 1. In the thing wherein we ought to be cautalous of them whose actions are visible in the same thing we ought to be more carefull of them whose actions doth not yet appeare But in matters of Baptisme the Apostles themselves were cautalous how they admitted of men whose deeds or actions might be partly knowne unto them Ergo in the same case ought we to become more carefull how we admit of Children whose faith and actions doth not yet appeare 2. The example of Christ and his Apostles in gathering of that Church out of Judisme and Heathenisme ought to be our patterne now to imitate But we read not that they did admit of Infants as Members of their Churches Ergo to Baptize Infants is a way never to compose such a Church of Beleevers as was in the Apostles time 3. That thing that maketh us Heires must first be obtained before we can be said to be Heires But it is only faith that maketh us Gentiles Heires of the Promise made unto Abraham and his Seed viz. Jesus Christ Ergo we must first have the faith which Abraham had before we can be said to be Heires of Abraham and untill then the Promise doth in no wise belong unto us and if not the Promise consequently not the seale or badge of the Promise viz. Baptisme SECT 7. AGaine as the Sacraments of Christ are perfect so ought the Receivers of Sacraments ought to he capable of them receivers thereof to be capable of their perfection and seeing faith and repentance is or ought to be required of such parties as communicate at the Lords Supper why ought not the like to be required of such as are admitted to Baptisme it being also a Sacrament as the other the one giving admittance and the other entertainment to the faithfull and penitent Obj. Will you say that Infants have no faith untill they be able to expresse it to the Church Ans I will not say but such of them as are of the elect have the seed of faith but untill those seeds produce the fruits of faith the Church is ignorant that they have them and therefore untill then may justly refuse to admit them as Members of the Church which at the least ought to consist of seeming Christians as I have and shall prove Obj. We ought
answer that the Lord knoweth who Infants though not baptized may be saved are his and though Children should dye unbaptized yet if of Gods elect they shall be saved as if they had been Baptized but though these things be knowne unto God yet as I said before the Church is ignorant who are elect and who are not and therefore they ought to be as carefull as may be whom they admit into their Societies for feare of the scandals which may accrew by the entertainment of the wicked And as touching the second viz. that Children unbaptized are Beleeving Paâ—enâ—s may be comforted in â—â—eir children of no more esteeme then Pagans or Infidels I answer that to speake such words is like a Pagan or Infidell for being Children of beleeving Parents they may have great hopes that they appertaine unto election and salvation as also they may be comforted by their godly indeavour to educate them in the feare and nurture of the Lord. To conclude then this point touching Infants Baptisme I affirme that Infants being detained from Baptisme untill they be capable of the profession of a Christian will be a great inducement The baptizing of Infants doe make Parents caâ—elâ—sse and their children refractoâ—y to Parents to educate their Children in the wayes of godlinesse that they may fit them as soone as possible they can to be ingrafted into the Church of Christ or communion of Saints knowing that the longer they are kept oâ—t of the Church the more will be their disgrace and disesteem of the Church and contrariwise the admitting of Infants to Baptisme before such education is a way to make Parents carelesse and their Children refractory CHAP. VI. Treateth of rebaptizing c. SECT 1. Objection THough you doe not allow of Baptizing of Infants yet surely you doe not demand it againe of them who are already baptized Ans Yes certainly but we ought else wherefore did the Apostle demand a â—â—nfessâ—on of Faith Men â—ught to be bapâ—â—zed before admittance as members of the Church and Repentance of the men of the Jewes Acts 2. 38. who were before of the Seed of Abraham and already Circumcised and so consequently of the externall Church before they would admit them to the Sacrament of Baptisme And seeing that the Apostle required such things of them Jewes how much more ought the like to be required of us Gentiles who as I have already shewed are not by nature in the Covenant and so consequently not of the externall seed as they were the dimme Circumcision compared with baptisme light of Circumcision being as farre inferiour to the glorious and shining light of Baptism as the office of John Baptist exceeded that of Moses or the smallest Star a flash of Lightning SECT 2. Obj. IS not Circumcision and Baptisme one and the same in quality Ans If they were so then the Jewes who were formerly Circumcised under the Law had no need of being Baptized under the Gospell Obj. What difference make you betwixt them Ans Circumcision was of the same nature as was the rest of the Ceremonies which was by an externall signe to shew the internall meaning as the Paschall Lambe did represent Christ and so of the rest And in like manner the Circumcision of the flesh did prefigure the Circumcision and mortifying of the corrupt affections of the heart as the Apostle sheweth Rom. 2. 2â— He is not a Jew that is one outwardly and Circumcision is not that â—hich is outward in the flesh but he is a Jew that is one inwardly and Circumâ—â—sion is that which is of the heart and not of the lâ—â—ter and to this purpose Moses willeth the Israelites to circumcise the â—ore-â—kins of their hearts Deut. 10. 16. so that Circumâ—â—â—â—â—â— was my 〈◊〉 preparative to Baptisme as we may see Act. 2. 3â— whâ—â—◠〈◊〉 requireth of them Jewes who were already Circumcised to repent Circumcision a 〈◊〉 â—o Baptiâ—me and be Baptized by which it is evident that Circumcision whose effects was to mortifie the corruption of the heart was meerly a preparative to Baptisme And from hence I argue That seeing Mortification which is a dying to sin and living to righteousnesse were required of the aforenamed persons before they could be admitted to Baptisme how much more ought it to be required of us Gentiles before our admittance unto it Again take Circumcision as a seale of the righteousnesse of Externall circumcision a tâ—pâ—â—f the internall faith and it also appeares that the externall Ceremony of circumcising the flesh was but a type of the internall circumcision of the heart which is exprest under the name of a new Creature which is wrought in us by faith in Christ and is required of as many of us as desire to put on Christ in Baptisme as will clearly appeare by these places of Scripture as by the words of Christ Mat. 28. 19 20. Mark 16. 16. as also by his Apostle Act. 2. 38. 16. 30. 18. 8. c. SECT 3. SO that Circumcision is no more the same with Baptisme then Circumcision no more the same with Baptisme then he Pascâ—all Lâ—mbâ— with Christ the Paschall Lambe was the same with Christ as then the Paschall Lambe and other representations of Christ were abolished by the comming of Christ so likewise Circumcision was abolished when the purity of faith was required for the greater measure of light requireth the greater measure of faith to proportion or suite with it for as before or under the Law when Christ was discovered mistically as in a Glasse by Types and Figures he was also pleased that their faith and repentance should be likewise typified unto them as by circumcising their fore-skin but when Christ came clearly to reveale himselfe then as well the representation of their faith must be removed viz. Circumcision as the other representations of his person and therefore as he was then visible and audable so he then likewise required that their faith should be no more shrouded under the vizzard of Circumcision but that it should be as clearly expressed to the world as he himselfe was in the world witnesse the former Scriptures Baptisme is then the same with Circumcision only in this viz. How Baptism and Circumcision agree that as circumcision did belong to the externall Covenant of God to Abraham and his seed as that he would be their God c. so Baptisme doth likewise belong to the internall Covenant of Grace and Salvation and therefore when the Jewes were to take that degree Circumcision could be no longer a signe unto them but must give place to Baptisme to usher them into that Spirituall society whereof it is a badge All then who have been hitherto Baptized in relation to that externall Covenant as aforesaid are no more priviledged by it then the Jewes were by their Circumcision which they shooke off when they were to be admitted to that of Grace Salvation by the gate of Baptisme and therefore it
ought likewise to be relinquished by such now as the other was by the Jewes then SECT 4. Obj. YOu have given me much satisfaction concerning the parties who are to be admitted to Baptisme I now desire to be satisfied in some particulars touching the Sacrament it selfe and the circumstances that doe belong unto it Ans As I have given you satisfaction in the one so I hope to doe in the other in whatsoever you shall demand for I am confident that as it is a Sacrament as the Lords Supper is a Sacrament so the Lord of the Sacrament hath as fully revealed in his Word touching all the materials of it as of the other and first I wil shew you the nature and property of a Sacrament 1. A Sacrament is an outward signe whereby the Lord doth What a Sacrament â—â— seale up in our Consciences the promises of his good wil to support the weaknesse of our faith and we on the other side to testifie our godlinesse as wel before him and the Angels as before men call it a visible signe of an holy thing 2. As touching the office of a Sacrament it is no other then The office of a Sacrament as the Word whose office is to offer unto us Christ and in him all the treasures of the heavenly Grace which if we have not faith to apprehend it availeth us nothing so likewise unlesse we have faith which is as the mouth of a vessell to receive liquor to apprehend and receive these misteries of Salvation and graces of the Holy Ghost they doe nothing at all profit us yea the receivers of these Sacraments without this faith doth make them liable to the wrath of God as the Apostle sheweth 1 Cor. 11. 50 c. 3. The word Sacrament doth generally comprehend all signes What the word Sacrament imports which ever God gave to Mankinde to use by which he might assure them of the truth of his promise which in former times he gave out in naturall things as when he gave Adam the Tree of Gen. â— 22. Gen 9 13 14 c. Life to be a pledge of immortality and the Rain-bow to Noah and his posterity and sometimes in Miracles as when he shewed Abraham a light in a smoking Oven Gen. 15. 17. as also when he wet the Fleece with dew all the ground being dry about it to promise victory to Gidion Judg. 6. 37. c. SECT 5. BUt these two peculiar Sacraments of Baptisme and the Lords Sacraments knâ—â— men together Supper Christ hath only ordained in his Church to nourish his Children in one faith for men cannot be perfectly joyned together into one frame of Religion either true or false unlesse they be knit together in some fellowship of visible Sacraments which have been divers in regard of the divers respects of the times for Circumcision was granted to Abraham Gen. 17. 20. whereunto Purification and Sacrifices were added as these also left unto us by Christ viz. Baptisme and the Supper of our Lord as these Scriptures witnesse Mat. 28. 19. Mark 16. 16. Mat. 27. 27 28. Mark 14. 22 23 24. Luk. 22. 19 20. therefore until these two Sacraments be joyned together as at the first institution thereof in their perfect purity which hath been so long divided by the power of Antichrist who as it were gave these holy How the Sacraments have been abused things to Doggs permitting all sorts of people to make use of these holy vessels of the Sanctuary to presse in at this sacred gate of Baptisme into that glorious Temple of Christ yea even of such as would teare Christ and his Church in peeces which this Nation hath had woefull experience of for these many yeares I say untill these Sacraments be administred according to the first intent of them it is impossible that religion should flourish in its primative purity And as for the defining of this particular Sacrament of Baptisme I terme it a gate or entrance whereby those who have a hungering and thirsting desire to be admitted into the society of the spirituall Jerusalem or the City of the great King Rev. 22. 24. may have accesse through which gate ought in no wise to enter any thing that defileth or maketh uncleane neither Sacraments given for a double use what worketh abomination or maketh a lye Rev. 22. 15. And this Sacrament of Baptism is given by Christ for a double use as first for the manifestation of our faith in Christ 2. For the satisfaction of the Church viz. that we have a desire to be incorporated into the society of the faithfull SECT 6. Obj. IF any come to present themselves to the Church or Congregation desiring to be made a member of the same what would you require more then an expressive faith that Jesus Christ is the Son of God Ans In regard we have not so much knowledge as the Apostles had to discerne the sincerity of their faith and repentance we desire it may be more exemplified then it was to the Apostles who as we read was satisfied with the bare confession that Jesus Christ was the Son of God it being also all the acknowledgement whch we read was made by the Ennuch Act. 8. 37. Obj. What further inlargement would you require of them that desire to be made members seeing Philip was so satisfied with that Why the Apostles were satisfied with th◠〈…〉 â—â—ssion c. confession of the Ennuch as aforesaid whose life and conversation he could not know it being also all that was demanded of the Jaylor and his family Act. 16. 31. Ans There may be some reason given why the Apostles were so satisfied as 1. In that the Doctrine of Christ was not at that time drawne into a forme 2. In that Christ the fountaine of that Doctrine was but even revealing to the world But it is otherwise now for the Doctrine of Christ and his Apostles is not only drawne into a forme by the Apostles but Christ is also thereby clearly revealed unto us And therefore faith and obedience is to be given to as much of Christ as is cleerly revealed in his Word before we be admitted as members of his Church SECT 7. ANd it is also to be observed that the Baptisme unto which Baptisms hath attained its â—â—owth by many degrees we are to be Baptized hath attained its growth by many degrees and according to the measure of each degree Christ was pleased to accept of the like measure and proportion of faith which was sutable to each degree of knowledge then extant as in that of Circumcision as also when the Israelites were baptized in the cloud and in the sea in all which our Saviour did require no more saith and obedience then did proportion with that light of knowledge then extant and so as the Dâ—y-starre did appeare more visible the more visible appearance of their saith was required As appeareth by Johns Baptisme wherein was required externall repentance as
increase of their Churches viz. in that they admit of none as Members but such as will be dipped over the body in water viz. in a River or the like which custome cannot be made out from the Apostles as to be alwaies practised by them as also for other reasons Obj. How prove you the contrary Ans By necessary consequence where that ordinance was administred as in Act. 16. 33. where the Jaylor and his Family is said to be baptized in the night which certainely was not in a River or any other water by dipping or plunging them over the body therefore I suppose it is not of extraordinary necessity whether by dipping or sprinkling as the season and opportunity doth require SECT 4. Obj. CHrists Baptisme was a baptisme of the Holy Ghost and of fire Mat. 3. 11. Ans It is most evident in that passage of Cornelius Act. 10. Such as were formerly bapâ—ised wiâ—h the Hâ—ly Ghost and with â—â—â—â— afâ—â—â— aâ—d baptized with water baptisme that although he and his friends were formerly baptized with that baptisme you speake of ver 44 45 46. yet neverthelesse they were afterward baptized with water baptisme in the name of the Lord Iesus as inâ—er 47 48. according to the practise of the Apostles at other times as in Act. 19. 5. Obj. It will be a great disgrace for the Nobility and Gentry of this Nation that have been formerly baptized in their infancy to be re-baptized aâ— also for their delicate Ladies c Ans Our Saviour himselfe thought it no disgrace to be baptized Our Saviour thought it no disgrace to be baptized of Iohn in Iordan by Iohn in Iordan Mat. 3. 13 14 15 c. and hath also injoyned all such as would be his Disciples to be baptized Mat. 28. 19. and Mark 16. 16. before admittance into his Church Militant which the constant practise of the Apostles doth evidently declare as in severall instances in that Book titled their Acts doth clearly manifest as I have formerly made appeare at large and therefore those albeit the greatest in the Nation which are convinced of the truth of this assertion and shall refuse to admit of that ordinance which Christ hath so instituted as aforesaid for feare of the shame and disgrace which the men of the world can put upon them let them be assured that Christ will be as much ashamed of them before his Father which is in Heaven yea he hath foretold as much Mark 8. 38. Againe let such know that as great and good as themselves have not been ashamed of the Gospel of Christ King David could say that he would speake of his testimonies before Kings and would not be ashamed Psal 119. 46. And the Apostle Paul could say he was not ashamed of the Gospel of Christ Rom. 1 16. yea Christ himselfe was not ashamed to call the poore despised ones Brethren Heb. 2. 11 12 13. yea we read of Cornelius the Centurian the Ennuch and divers other eminent persons in Pauls Epistles which were not ashamed to be baptized yea we read that many of the Pharisees and Saduces came to be baptized of Iohn in Iordan Mat. 3. 7. Obj. Most of our Rulers will prove Nicodemusses they will scarse admit of that ordinance in the day time they will come withhim in the night Ans Hope maketh not ashamed Rom. 5. 5. and he that beleeveth in Christ shall not be ashamed Rom. 6. 21. yea the Apostle exhorteth us thereunto 2 Tim. 1. 8. Be not c. SECT 5. AGain it will be no greater a shame and disgrace for those Probable some were twice baptized after Circumcision great ones you speake of to be rebaptized then it was to them who as the Apostle saith were the true Olive branches Rom. 11. 17. who were formerly Circumcised yea it is probable that some of them so circumcised were afterward twice baptized viz. with the baptisme of John in Jordan and after by the Apostles as in that number of about three thousand which we read of Act. 2. 41. We read also that the Disciples at Ephesus were first baptized unto Johns Baptisme and after were baptized in the name of the Lord Jesus Act. 19. 5. therefore albeit those great ones of the world be now baptized in relation to the Jewish Circumcision yet must they likewise be baptized according to the Apostles example or they cannot be admitted as members of the Church of Christ according to the Apostles institution which if they refuse they ought to be refused here and will be elsewhere yea let such great ones and all the rest of the Nation Such as refusâ— to be bâ—ptized according â—o the Apostles institution refuse Christ be well assured that so farre as they are from complying with this ordinance that so farre they are from acknowledging Christ to be their Master and so consequently their Saviour yea the contaminating of this ordinance now so fully manifested wil be as much as in them lyeth to crucifie Christ againe in the flesh and to put him to as open shame as ever did the Jewes Heb. 6. 6. and this they may be as assured of as Christ is in heaven or his truth on earth Selah Obj. You speake very strangly for the omission of this or any other ordinance is no fundamentall point of Salvation and therefore not of so great a consequence as you conceive for the Israelites omitted circumcision in the Wildernesse for the space of forty yeares at which God seemed not displeased SECT 6. I doe acknowledge that in that Churches wildernesse condition the Lord was pleased to passe by that omission by reason of their severall motions therein yet doubtlesse that was one of the tentations whereby they tempted grieved and provoked him for that forty yeares as we have it Psal 95. 9. c. unto whom hâ— The Lord hath with much patience borne wiâ—h the omission of Baptisme in our wildernes condition sware in his wrath that they should not enter into his rest which we have also verified Josh 5. 4. c. where he rendreth the neglect of Circumcision as may be gathered from that his expression as a cause why they were consumed viz. in ver 6. so in like manner whilst we have been in our wildernesse condition viz. under the slavery of Antichrist and his adherents the Lord hath with much patience forborne to be much angry with us for our neglect of Baptisme according to his owne institution and the practise of the Apostles yet being now not only freed from that spirituall Egypt of the Romish Hierarchy but also from the Caldâ—an and Babilonish captivity of Prelacy and Presbitery as also entred into the Verge or borders of the spirituall Canaan we are doubtlesse bound in duty according to that example of Nehemiah to seperate from the mixed multitude Neh. 13. 3. viz. from such as despise ordinances or such as would meerly dwell upon them withall the Hereticks and Sectaries of the time which may fitly
be compared to the Moabites Ammonites c. as also such Priests as have their call from Antichrist ought to be discharged of their office by the Magistrate as then Neh. 7. 64. albeit they have accompanied us during our said Captivities the ancient Statute Law of Christ and his Apostles being now clearly discovered unto us and therefore we ought to baptize all such as are of the houshold of faith and desire to renew the Covenant which their predecessors in Christianity practised in the primative times and that who ere they be that shall refuse to be so initiated or incorporated into the Body or Church of Christ now militant that soule ought to be cut off from the Church of Christ as the other was from the congregation of Israel Againe it is evident that as the Israelites had offended in the Wildernesse by their omission of Circumcision so they were likewise moved by a secret constraint to be Baptized of John the Baptist in Iordan as in Matth. 3. yea many of the Pharisees and Saduces verse 7. 8. c. SECT 7. Obj. VVHere is any now so called to Baptize as John the Baptist and the Disciples or who must first Baptize him that beginneth to Baptize others Ans Who Baptized Iohn the Baptist or the Apostles or Disciples of Christ seeing that Christ himselfe baptized none Iohn 4. 2. Obj. They were immediatly called to that office by Christ himselfe but there is none so called in these dayes Ans 'T is very true there is not so and therefore the now The Church of Christ hath retained the purity of baptisme by succession Church of Christ hath it by succession from them Apostles and Disciples that were so immediatly called and gifted Obj. How can that be in regard of the generall Apostacy which hath hapned since by meanes of Antichrist and his adherents Ans Generall Rules admit of some exceptions againe that is but meerly your conceipt as it was sometimes of the Prophet Elisha who thought the Apostacy in his time to have been universall amongst the ten Tribes 1 King 19. 10. yet the Lord leteth There hath not been a totall apostacie him know that he judged amisse for saith he I have left me seven thousand in Israel all the knees which have not bowed unto Baall and every mouth which hath not kissed him ver 18. So in the Apostacy which hath hapned by meanes of Antichrist and his adherents though you imagine it to be generall yet hath it hapned but in part as that of the Jewes Rom. 11. 25. for otherwise Christ should have been deprived of his Church militant which he hath ever preserved in part since he had a Church as also in that he hath promised to be with it unto the end of the world Mat. 28. 20. therefore albeit the true Church hath been hid for one thousand two hundred and sixty yeares in its wildernesse condition yet we must not therefore conclude that she hath been so long dead or utterly lost God having ever preserved her under that despised notion of Annabaptists unto this present time SECT 8. Obj. CAn you say that the Church of Christ hath been ever preserved in England since the Apostacy under that nâ—tion Ans It is impossible I should but yet it doth not follow that therefore it hath not been preserved in any place for the true The Churches of Christ in England received their rise from other Churches Church was given to understand that there was many Apostates or Antichrists even in the Apostles time 1 Epist Iohn 2. 18. which doubtlesse had their increasings untill that Prophecy was fulfilled which is described unto us by the Apostle Paul 2 Thess Chap. 2. which Man of sinne when he had obtained his highest altitude was to be destroyed by the brightnesse of the comming of Christ as is there also expressed which the Apostles fore-seeing did admonish the Churches then extant to keepe close to the faith as also to demeane themselves according to their direction as in the three first verses of that Chapter with ver the 15. as also Chap. 3. 1. c. and therefore 't is likely that those Churches in England received their rise from them of Geneva and them from others and so by gradations even from them Churches planted by the Apostles themselves for otherwise how could such Churches remaine extant but by succession from the Apostles being so lively a representation of their Churches as if they had been planted by the Apostles themselves a Church most likely of any Church in the world to be the true Church of Iesus Christ SECT 9. VVItnesse the little noyse it hath made in the world 1 Kin. The Anabaptisticall church so called proved to be the true Church 19. 12. in comparison of the Church of Rome or the Prelaticall or Presbiterian Church as also how little it hath interposed the civill Magistrate witnesse the Churches in London under that notion to their immortall praise be it spoken who when invited by the Levelling Party to disturbe the present Parliament in point of their civill Office did manifest their utter dislike of such actions desiring only to live under them a peaceable life in all godlinesse and honesty as by their Petition to the Parliament will fully appeare wherein also the now Parliament is acknowledged by them to be the supreame power of the Nation yea I am much mistaken if they were not the very first that did subscribe by Petition to the present government of the Nation for which with the reasons afore mentioned I conclude that that Church which you by way of reproach call Anabaptisticall is the true Church of Iesus Christ which hath been preserved from the power of the Dragon of Papacy and his Angels of Prelacy and Presbitery which was ready to devoure it so soone Rev. 12 5 6. as it was borne viz. in the Apostles times but it was caught up unto God and to his Throne and is now to rule all Nations with a rod of Iron this is the woman which fled into the Wildernesse of the world viz. amongst so many various opinions as hath been for these thousand two hundred and threescore yeares during which time she hath by providence been kept from their errors and preserved in her primative purity This being the time that her Michael and his Angels viz. the Pastors of that Church Michael the now Angel of the Church of Christ Rev. 12 7 8 9 is to make warre against the Dragon and his Angels and the old Serpent called the Devill and Satan as viz. the Pope and his Hierarchies of Papacy Prelacy and Presbitery and shall so prevaile as that there shall not be found any more place for him in his heaven or ministry which the Lord in mercy accomplish Now this Church being so preserved hath as much power to send out Labourers into Christs Harvest to teach and baptize for the rebuilding of the Church of Christ as any Church
either in or since the Apostles daies And thus by divine assistance I have discovered unto you the three first Ingredients whereby the Church of Christ may be brought into its former or primative condition viz. 1. In its Pastors or Gatherers 2. In its meet Members whereby it ought to be compounded as also the way or rule whereby they may be distinguished from the men of the world or worldly men which directions that they may be put in practise by all such who desire to see the flourishing of the Church of Christ in its pristine purity as also the desolation of the scarlet Whore of spirituall Egypt and Babilon with all her accomplices is the cordiall desire of the servant to all who are so devoted CHAP. V. Treateth of the Government of the Church SECT 1. HAving thus discussed of the three first Ingredients I The fourth Ingredient shall now treat of the fourth viz. Of the Government which ought to be observed for the regulating of Churches so gathered Obj. When the Church is gathered as you desire by whom and by what meanes would you have it governed so that it may agree with the will and appointment of Jesus Christ Ans To the first of your demands I answer and yet not I By whom the Church oughâ— to be governed but the Scripture that it ought to governe it selfe viz. by the reall Body thereof and not to be governed by any particular Members set apart from the whole or by any other Church to doe it for them without the consent or approbation of the whole Church SECT 2. Obj. WHat is that you tearme the Church Ans A company of Beleevers met together in What the Church is one place for the administration of the Ordinances of God to publick edification Obj. Who doe you terme Beleevers Ans Such as are willing and doe comply with the precepts of What a Beleever is Christ who hath said By this yee shall know yee are my Disciples if yee keep my commandements as also Joh. 14. 15. 21. 23. 24. and 15. 10. 14. as also Luke 14. 26. 27. it is not therefore every one that saith Lord Lord but he that doth the will of Christ that is his Disciple and therefore they are much mistaken that thinke the assumption of the name of a Christian doth make them one as the generality of people doe in these dayes Obj. Suppose there be one thousand Beleevers in one place or City must they all meet together at one place or else is it not a Church Ans I have no such drift in this definition of the Church as you would either opprobriously or for want of judgement cast upon me as that the Catholique Church cannot be a true Church because they cannot all meet together at one place for I acknowledge a Church may as well consist of part of the Beleevers How a church may be divided intâ— parts and yet continue a church of a city or kingdom as of all the Beleevers thereof Paul writing to the Galatians writeth not to the Church of Galatia as if they had all been Members of one individuall Body but to the Churches in Galatia in the Plurall so that as wel part of the Beleevers of a City met together may be termed a Church as well as if they were all met together therefore in such a case as when all the Beleevers of a City c. cannot conveniently meet together in one place to receive edification they may without all doubt meet at two three or more places each distinct from other so that as you Presbiterians erre in the generall so also in the particular diffinition of our Church SECT 3. Obj. VVOuld you have each of these particular Assemblies called a Church being contained in one City Ans Each of these particulars being governed by one and the same rule may as wel be termed a particular Church of that City c. as all the Beleevers of that City may be termed a particular of the universall Church instance your Parish Churches Obj. Whether ought the particular Churches of a City to have its distinct officers or no Ans Yes doubtlesse and yet there may be so few Beleevers in some place as that it wil afford none as when there shall be found but one family in a City c. Obj. If so would you have that family termed a Church Ans Our Saviour saith that where two or three are gathered together in his name he will be present with them Mat. 18. 20. and therefore one saith Vbi fides ibi est Eclesiae where true faith is there is the Church be they many or few Obj. Doe you inferre from hence that Church-officers are not needfull Ans I doe not deny the use of them or that there is no occasion for them but this I say to acquaint you that there may be some Churches which will not consist of so many persons as to make Officers and yet to leave some to be governed as in the Church which was in the house of Aquilla and Prissilla Rom. 16. 3. 5. or in the house of Nimphas Col. 4. 15. SECT 4. Obj. VVHether did our Saviour leave the power of Judicature to the reall or a representative Church Ans Let the Apostle Paul decide the controversie To whom did he present his Epistles to a representative part or to the whole Obj. I say to the representative part prove you the contrary Ans It is very easily done and for proofe hereof I instance first in his Epistle to the Romans where in the first Chapter and Christ leâ—t the government of his Church to the reall body thereof seventh verse he thus expresseth himselfe by way of dedication viz. To all that be in Rome beloved of God and called to be Saints c. Now if the representative Church which you dreame of in Rome consisted of all such as were beloved of God and called to be Saints in Rome then must it needs follow that the rest of the reall Body of the Church oâ— Rome was not beloved of God nor called to be Saints as also by the close of his Epistle it appeares by them whom be greeteth and saluteth that he wâ—â—t the said Epistle to the reall body of the Church in Rome unlesse you wil make Prisilla and Mary and the other women there mentioned to be of the representative Church which I perswade my selfe you will not I instance also in his first Epistle to the Corinthians where he is said to write to the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints c. from which word is easily to be understood that all such in Corinth as was sanctified in Christ Jesus and called to be Saints were such unto whom the said Apostle did write his Epistle now unlesse you would have all these to be of the representative Church it must needs follow that he writeth unto others But least
you should not be satisfied with this that hath been spoken he giveth you fuller satisfaction in the latter clause of the second verse where he addeth to the former number of Saints spoken of at Corinth All that in every place call upon the name of the Lord Iesus now if you would have all that in every place call upon the name of the Lord Jesus to be of the representative Church then we shall soone agree Againe the second Epistle to the said Corinthians is said to be written to the Church of God which is at Corinth with all the Saints which are in all Achaia now shall we thinke that the Church at Corinth with all the Saints in Achaia were only of the representative Church if so what kinde of people would you have the rest of the Body to consist of SECT 5. Obj. I Must confesse by this you have spoken it is evident that Paul wrâ—t them Epistles and the rest to the reall Body of the Church to whom he sent them Ans If you had not I could have instanced in divers other places as Ephes 1. 1. Phil. 1. 1. Col. 1. 1. wherein then doe you require any further satisfaction touching the point in question which may not be concluded from your confession Obj. What can you inferre from my confession which may availe you in your enterprise Ans As much as possible I can desire for by granting to this That which was written to â—hâ— whole Church doth â—elâ—ng to the whole Church to effect which indeed you could not avoyd it must of necessity follow that whatsoever is contained in those generall Epistles to the whole Body of the Church must belong to the whole Church and not to any members set apart from the whole which you would have a representative Church Obj. You seeme to have read Doctor Stewarts Dupley to M. S. alies two Brethren who were Independants Ans Yes I have read the first and second part of it but the title of Independant which he putteth upon the quinque Eclesian Ministers rather suteth with himselfe Obj. Why doe you take him to be an Independant Ans Yea rather then the other for he that will rather subscribe He is no Independant that doth depend upon the Scriptures to the judgement of any reforming Church now extant then to the president left by Christ and his Apostles may certainly he termed an Independant rather then they who doe subscribe to the practise of the Apostles and doth relinquish the other But Doctor Stewart and the the rest of the Presbiterian Faction subscribe to the tradissions of their Orthodoxall Divines as they call them and not to the Apostles as I shall clearly make appeare Ergo such men deserve the title of Independants and not the other whom they so terme SECT 6. Obj. VVOuld you not have them depend upon their Classicall Provinciall and Nationall Sinods Ans We finde no such termes of prâ—heminence in Scripture as No such termes as Classical Provinciall or Nationall Sinods found in Scriptures I have formerly told you and therefore we are not to allow of any such place of dignity and if there had been a dependancy belonging to the Apostles after the Assention of Christ certainely it had belonged unto Peter as I have formerly shewed but that the Apostles did not absolutely depend upon the judgement of Peter is manifestly cleared at the decision of the controversie about Circumcision Act. 15. the due observance of which Dispute wil fully cleare the matter in question For 1. We finde that the Assembly collegated together to decide that controversie was not meerly the Apostles themselves who certainly either then or since was the most able to have decided it of themselves but we finde in the same text that the Apostles admitted also of the Elders of the Church then with them at Jerusalem yea and not only these but also the Brethren so that it is manifest that Counsell consisted of the reall Body of the Church then at Jerusalem and not of any members set apart from the whole 2. We read that albeit Peter was the first that opened the The Brethâ—en had a joynt interest and concurrency in all matters concerning the Church case in that difference as commonly he was in all other in regard of his boldnesse yet did the Apostles and Elders and the rest of that Church rather allow of the judgement of James then of Peter as we have it in the 22. verse of that Chapter whereas had they been absolutely to have depended upon Peters judgement it had been a presumption in James to have spoken or if they had been to have depended upon the judgement of James it had been the like for Peter to have spoken but that they were not bound to depend on either of them or any of the rest may appeare in that either all or most of them used their Christian liberty in the matter of Dispute as either Peter James or any other of the Assembly as cleerly appeareth in the seventh Verse 3. It is also evident that not only in this matter of controversie but also at other times yea the Apostles never urged the Church to confide in their Judgement or Doctrines further then they found it consonant to the Scriptures witnesse the Bereans whom they commended for so doing Act. 17. 11. SECT 7. NOw it thus appearing that there was no Priority amongst No priority amongst the Apostles the Apostles under their immediate calling why should there be any amongst the Ministers of Christ under their mediate calling if not amongst them equals why amongst these Againe to depend upon any unlesse we knew him or at least did beleeve him to be infallable were a meere madnesse and absolute Popery yea in such a dependance the Papists are to be commended above the Presbiterians for their dependance upon the Pope is on no other ground but that they think he cannot erre but I suppose the Presbiterians wil not deny but that their Classicall Provinciall and Nationall Sinods may and doth erre and therefore to depend solely upon such is no lesse then popery Obj. They hate Popery they will depend upon the Canonnicall Scriptures of the Old and New Testament Ans If so therein they agree with them whom they terme Independants and this they may doe without appealing to their Classicall Provinciall and Nationall Sinods for in matters of Divinity to appeale to such is either that we hold them to be infalible or our selves novices Againe thus to depend is to run What it is to depend upon one another our selves into an infinitum as from the Brethren to the Elders from the Elders to the Pastor from the Pastor to the Classis from the Classis to the Provinciall and from the Provinciall to the Nationall which if not infallible to whom unlesse to the Pope Obj. They hate the Pope I told you to the Canonicall Scriptures Ans And I tell you againe that the Canonicall Scripture
must then be the Umpire when all is done CHAP. VI. Treateth of the judgeing of Scripture c. SECT 1. Objection WHo must be Judge of the truth of the Scriptures touching such particular differences as may arise in controversie Ans Who was Judge betwixt the Apostles Paul and Barnabas and the noble Bereans in any difference The Scriptures must be the Vmpire when all is done of opinions which they either were or might be formerly possessed of before or during that time the aforesaid Apostles were conversant amongst them was it not the guidance of the Spirit of God the only true interpreter of Scripture which did dictate to them the truth thereof Which spirit of discerning they obtained by their industry in studying the Scriptures daily Act. 17. 11. SECT 2. Obj. TRue that indeed is the only interpreter of the Word but is it not more likely that Learned men should have it rather then them that have little or no learning such as Coblers Tinckers Weavers Millers c. Ans What was Aquilla Prisilla or the reall Body of the Church in Corinth unto whom the Apostle Paul gave way to Prophecy 1 Cor. 14. 41. yea and willeth them to covit it chap. 14 39. were they all Accademicks Againe if the Spirit of God be confined to Learning then such as are illiterate are voyd of it and so consequently are not the children of God for the same Apostle saith that if any man have not the Spirit of Christ he is none of his Rom. 8. 9. Againe if the Spirit of God be confined to Learning then the greater Schollars the greater measure of the Spirit and so consequently the Church of Rome would carry it from all the Churches in the world which I presume you will not condescend too yea the contrary is most evident as may appeare by them learned ones at Athens Act. 17. 23. yea I desire you to read the first Chapter of the first Epistle of Paul to the Corinthians from the seventeen verse to the end of the Chapter as also Jam. 2. 5. and then tell me if it be not more probable for such whom you terme illiterate fellowes to have the Spirit of God rather then the great Rabbies and Doctors of the world and if so consequently they have more knowledge in the Scriptures for the Spirit searcheth all things even the deep things of God as in the tenth verse of that Chapter by which they are made more fit and able to teach then the other yea and ought so to doe no man being to hide his tallent but to put it into the banke Mat. 25. 27. c. Againe all Scriptures are given by inspiration and 2 Tim. 13. 16. and not of private interpretation 2 Pet. 1. 20 21. But holy men of God spake as they were moved by the Holy Ghost so that it is impossible for the greatest Schollar in the world to apprehend the mistâ—ry of them being in a carnall condition yea to such they are foolishnesse and therefore not regarded or esteemed of them further then they can accomplish their owne private ends by making a seeming shew of their affâ—ction to them as is too apparent witnesse the Hypocriticall Clergy of the times who preach meerly for matter of Stipent or Wages as if Christ intended to make a Trade of his Ministry yea I appeale to the consciences of such parents who put their Children to the Vniversity whether it be not more out of an intent to get their Sons Livings viz. a Parsonage c. then out of a cordiall desire to advance the Kingdome of Christ by all which it is manifest that such Mechanick men as you have named being endowed with the Spirit of God may doe better service in the Ministry of the Word then the most learned Doctors in the world being most of them destitute of it and therefore cannot discerne the things of God SECT 3. AGaine the same question might have rissen betwixt the aforesaid Apostles and the Bereans yea doubtlesse the Apostles might rather have blamed the Bereans for not confiding in their judgements then the Presbiterian Sinod the Independants for the Apostles were assured of the Spirit of God to direct The Bereans commended by the Apostles for compaâ—â—â—g their Doctrin with the Scripture them in their expositions of the Scripture and yet they were so farre from envying the Bereans for not presently complying with their Doctrines untill they had compared them with the Scriptures as that they applauded them for it Again of the two one would have thought the Bereans should have grounded upon the Apostles judgement then their owne but we see that such a christian liberty was given them by the Apostles as that they were not constrained to beleeve they rather desiring to leave the issue of their Doctrine to the opperation of the Spirit of God by which they might be guided in the truth which being but one would make their judgements one as it did at length So in like manner ought the Spirit of God to have its opperation betwixt Teachers and Hearers and not because men will not immediately comply with mens Doctrines to raile upon them and call them Schismaticks Hereticks Independants c. when as indeed if the Raylors themselves would act the Bereans part they would not long continue in their owne present judgements in many things SECT 4. Obj. IS any Church now extant so infallable that it needeth no advice of any Ans No Church ought to be so esteemed upon earth infallability One Church may advise with another ought only to be ascribed to the Spirit of God in the Scriptures and for matter of advice and counsell in any Spirituall matter it is requisite that one Church make use of another as the Church of Antioch did of the Church at Jerusalem but not absolutely to depend upon them Obj. Did not the Church of Antioch depend upon the determinate conclusion of the Church at Jerusalem Act. 15. 2. Ans The text doth not say that they did absolutely depend The Church at Antioch did not depend on that aâ— Jerusalem upon it but that it sent to the Church at Jerusalem about the question which doth imply that it was only to advise with them or to crave their judgements in the matter in controversie and not to resolve right or wrong to depend upon their judgements as also in that the Messengers which were sent were Apostles as the other were to whom they were sent and as infallible as the other and so their equals as the Apostle Paul testifieth of himselfe Gal. 2. 6. Againe suppose that the Church at Jerusalem had determined that the Church at Antioch should have admitted of Circumcision and enjoyned it upon the Brethren at Antioch were either the Apostles or them of Antioch bound to have obeyed them decrees knowing that all such Ceremonies were ended in Christ Obj. No in that they ought to have obeyed God rather then Man Ans Then you conclude that
Scold who if she be not opposed will sooner keep silence then by all the punishments you can inflict on her besides we have no presidents for any such cumpulsions in the Scriptures CHAP. VII Treateth of Cumpulsive power c. SECT 1. Objection THe Spirit of God in the Revelations reproveth the Churches for suffering such sorts of people to be amongst them Ans But the Spirit of God in that Chapter The Apostles used no cumpulsive course to any doth not give those Churches a cumpulsive â—â—wer to force such Sectaries to be of their opinions whether they would or no he only taxeth them for not objecting such people from their society so that the cumpulsive power which you would have the Civill Magistrate use for you as your executioners is a way to contradict our Saviour who calleth his Church a little slock whereas you would force it to consist of whole Nations making no distinction betwixt it and the world SECT 2. Obj. WOuld you have the whole power of the Church consist in the reall Body of the Church and not in some chosen out of the rest as a representative thereof Ans I have formerly shewed you that the Apostles writ them The Apostle writ his Epistles to thereall bodies of Churches Epistles which I have quoted not to any one particular man in the Church or to more sequestred from the whole but he writeth to all them to whom he sent his Epistles which was to the whole reall Body of the Church and therefore it must needs follow that they had all equall power For to whom the Apostle writ his Epistle unto of them he requireth a performance of his will But he writ to all the reall Body of the Church to whom he sent as I have heretofore cleerly proved and not to any one a part or to more sequestred from the whole Ergo he requireth such things as he writ for to be done by the reall Body of the Church as in 1 Cor. 5. 4. 12. 13. Obj. Doubtlesse such businesse may be despatched with more facility by certaine Members of the Body chosen out of the whole as a representative Church then otherwise it can be done by the reall Body of the Church Ans We are not to deprive the poorest or meanest Member The meanest member of Christ ought not to be deprived of his Christian liberty of Christ of the right and priviledge of his Christian Liberty it being as due and proper unto him as a Crowne to a King And yet for order sake we allow that Church businesse may be dispatched by some eminent persons who are Members of it so that they be chosen by the consent of the reall Body as in the elections of Parliaments c. sor in such a manner was the controversie dispatched which hapned at Antioch viz. by chusing certaine Members out of the reall Body by the reall Body as appeareth Act. 15. 2. as also at Jerusalem where the Brethren viz. the reall Church did the like by sending a Committee to Antioch as in the 25 26 and 27. verses of that Chapter doth expresly appeare viz. Judas and Silas c. SECT 3. Obj. YOu boast much of that passage but you cannot prove that Paul and Barnabas and the certaine Brethren there mentioned which went to Jerusalem were sent by the reall Church at Antioch seeing the text only saith that they determined to send Paul Barnabas and the other Brethren but what they it were is not mentioned and therefore it lyeth on your part to prove Ans As for our boasting of that passage if there be any it The Presbiterians wilfully exclude them selves of the liberty which Christ hath afforded is not without cause seeing that Christ hath bestowed upon his Church such a large priviledge from which you of the Presbitery wilfully exclude your selves and as to that you thinke it such a difficulty to prove who they were that sent the Apostles and the Brethren from Antioch to Jerusalem I will partly answer you by a question and after give you other satisfaction And as to the question I demand of you by whom were Judas and Silas sent from Ierusalem to Antioch Obj. It cannot be denyed but that they were sent by the Apostles and Elders and Brethren at Jerusalem for the text doth plainly and possitively expresse it ver 23. but what these Brethren were is uncertaine they might be the rest of the representative Church at Jerusalem for any thing that either I or you know to the contrary Ans Not so for if you be ignorant of it so am not I call Paul and Barnabas sent to the reall Church of Antioch to minde the 22. ver of that Chap. and there you shall finde that them who are called Brethren in the 23. ver are called the whole Church ver 22. Now if you be not satisfied that Paul and Barnabas and the other Brethren were sent by the reall Church at Antioch as well as Iudas and Silas was by the Church at Ierusalem I will thus further prove it unto you In the first Verse of the fifteenth Chapter we read that certaine Pharisees came from Jerusalem to Antioch to disswade the Brethren of that place from the Doctrine which they had been taught by Paul and Barnabas who being then at Antioch set upon these Jewes by Disputation the matter of which Dispute being about Circumcision remaining dubitable to the 〈◊〉 of the said Church it followeth in the same verse that they determined to send Paul and 〈◊〉 and certaine other 〈◊〉 the Church SECT 4. Obj. BVt yet you have not 〈◊〉 that they there spoken of 〈◊〉 reall Church at 〈◊〉 Ans What they can it be to whom the Apostle and Elders and the whole Church at Jerusalem sent their â—nswers in writing unto ver 23. But the writings which they sent was directed to the Brethren of the Gentiles which were in Antioch c. Ergo the Apostles and Brethren were sent by them Againe what other they can it be that sent Paul and Barnabas then they whom the Pharisees of Judea would have perswaded from the Doctrine which they had formerly been taught by Paul and Barnabas for if it should be otherwise understood that they were only sent by the representative Church at Antioch as you would have it then the first verse of the Chapter should have run thus viz. That certaine men comming from Jerusalem to Antioch taught the representative Church at Antioch and so it must consequently follow that the representative Church at Antioch was only called by the name of Brethren and if so what would you have the other part of the Church called which were not of the representative Church which consequently were not to be called by that name Obj. You have put me to a losse but neverthelesse the Indipendants and Annabaptists â—rre in many things which they presume to have power in as the chosen Church officers c. Ans Instance in any particular Officer
which may concerne The reall Church had power to chuse Deacons the Church where the reall body of the Church hath not to doe in his election SECT 5. Obj. SHew me where the reall Body of the Church at Jerusalem had power to elect Deacons Ans To prove that I instance in Act. 6. 5. where the multitude of Disciples is said to make choyse of the seven Deacons there mentioned Obj. It cannot be collected from that text that the multitude had a voyce in that election but if they had it was only in the instituting of Churches but not in a Church already established and furnished with all her ordinary Church Officers Ans When a Church is already established and furnished with all her ordinary Church Officers what need then hath it to elect more Officers but not to mistake your meaning your Argument is very weake yea very rediculous for if the reall Body of a Church gathered by the Apostles were permitted that priviledge and power by the Apostles themselves yea even in the first instituting of Churches which if ever a representative Church ought to have done of it selfe ought the most to have been then both by reason of the abilities of the Apostles above others as also to have been a patterne to all representative Churches for the future but seeing at that time when if ever it should have been done as a president to all insuing Ages it was not effected without a joynt interest and concurrence of the rest of the Brethren which appertained to that Church then present at Jerusalem how much more ought they now to enjoy that priviledge which the Apostles so confirmed upon them And seeing they were thought worthy by the Apostles to lay the foundation of the Church how much more ought they to be permitted as coasistants in the building if in the institution of Churches then gathered out of Judisme and Heathenisme why not in the like gatherings now out of Antichristianisme SECT 6. Obj. PVt the case they had a voyce in the election yet it followeth not that they had a voyce in the examining or judgeing of their sufficiency seeing they had not judgement or sufficiency of themselves to judge thereof Ans To see how you will prejudicate things How know you the abilities that them Disciples had yea you dis-allow that judgement to be in them Disciples which the text doth justifie of them for how could they have made choyse of such a man as Stephen and the other Deacons who is said to be full of the Holy Ghost if they had not had judgement to have discerned their abilities yea those of your owne judgement allowed them Disciples to have judgement in the examen of a Deacons life as D. S. granteth Obj. If they have judgement in the examen yet have they not judgement in his other gifts Ans Wherein is the Apostles ever said to question them more after their election by the Disciples but that forth-with after they were so elected and presented by the Disciples or Brethren to the Apostles and Elders they are said to goe to prayers and then laid their hands on them Act. 6. 6. Obj. Put the case that these Deacons were ordained by the consent of the people yet followeth it not that this consent was a voyce because it was not asked of every one apart Ans Put the case it signifieth what it doth signifie viz. that they were ordained by the content of the people which is that I stand for and for that their consent was not a voyce because it was not asked of every one apart I answer by a demand how you know they were not asked every one apart seeing the text is neither for it or against it neither is it needfull at all times in Counsels to put questions to particular voyces when the case is cleare as it is very probable it was to them Disciples in that they immediatly consented but however they agreed we read they did agree without any noyse of strife or division amongst themselves which you think to be a thing impossible to be done at any such occasion And seeing that election was so quietly carried on why may not the like be done in these dayes SECT 7. Obj. BY your former expressions you confesse that the Eldership and Presbitery of the Apostles and Elders did principally and authoritative act and not the whole Church or people they in a lower and lesse interest as by way of choyse vote and consent Ans It was very requisite that the Apostles of our Lord and How the Apostle had a preheminence above others Saviour Jesus Christ who was immediatly called by him to that purpose should have a preheminence before them who were but mediatly called by them but seeing there is no such immediate calling to be expected all being now called by one and the same mediate meanes whether it be to the Ministry or any other Office in the Church it is very fitting that the Members of each Church so called should likewise enjoy the same priviledge under the mediate calling as did the other under the immediate calling Obj. What priviledge would you have allowed the Church now under its mediate calling Ans That one Minister should not usurpe over another and so in the rest of the Offices in the Church neither to take place each of other unlesse upon a Morall respect of age zeale gifts or the like Obj. Would you not allow the Pastors and Elders under this mediate calling the same power which the Apostles and Elders had under their immediate Calling Ans Yes if they prove the like Proficients as did the Apostles and Elders but they of the Presbitery take farre more state upon them then did the Apostles and Elders as I have and shall yet make appeare SECT 8. Obj. IT is manifest that the Apostles did ordaine Presbiters and Deacons and gave rules concerning christian Discipline and had power of exercising censures over Presbiters and others which these places of Scripture as Act. 14. 13. Act. 6. 6. 1 Cor. 16. 1. 1 Cor. 14. 1 Cor. 5. 3. 3 Epist Joh. 9. 10. doe prove Ans It is acknowledged but I have told you and now tell The reall Body of the Church had an interest concurrence in all things appertaining to the 〈◊〉 you againe that there ever went a joynt interest and concurrence of the Church in all their proceedings which those Scriptures viz. by comparing the 15. and 23. verses of Acts 1. as also by comparing Act. 6. 3. 5. 6. Act. 13. 1 2 3 4. with Act. 14. 26 27 28. and so in the consequences of the Discourse in the insuing Chapter as ver 1 2 3 4 12 22 23 24 25 26 27 28 30. 33. as also the whole of all Pauls Epistles doe prove as I have formerly declared in that they were written to the reall Body of every Church to whom they were sent and therefore each thing concerned in them was also to be performed by
above a Presbiter no Deacon above a Deacon And if â—o how will your Classicall Provinciall and Nationall Sâ—â—ods â—oâ—d together by which you doe assume a power beyond the power which the Apostles used in the Church binding and consining your fellow Presbiters to observe your Injunctions and Decrees as if you were rather Apostles then Presbiters admitting only such Creatures as are of your owne stamâ—e into the Ministry and to such must all the Parishes of the Kingdome subscribe and admit of whether they have either seene or heard of them before or no your approbation is sufficient if they have but received the Popish stampe of Orders by your Predecâ—ssors the Bishops they are well enough otherwise not how gifted soever they be SECT 12. AGaine in your answer to his late Majesty you say That no other Persons or Officers of the Church may challenge oâ— assume to themselves such power as did the Apostles in that respect alone viz. because the Apostles practised it except such power belong to them in common as well as to the Apostles by warrant of Scripture which that it doth your Sinod is yet to prove You there also confesse that our Saviour and his Apostles did not so leave the Church at liberty as that any substantials belonging to Church Government which were appointed by Christ and his Apostles may be altered at pleasure and then I am certaine that your Classicall Provinciall and Nationall Sinods will not agree with the other left by Christ and his Apostles and therefore I beseech the Honourable House of Parliament to looke rather to the originall of those your Powers then the succession of them And thus you have made an Episcopall rod to whip your owne britch Obj. That which is called ordination was by the Apostles and a power established in the Presbitery and not in the Church as mâ—â—re beleevers Ans I have proved and shall prove that the Brethren as well as the Presbitery had a joynt interest and concurrency in all power which belonged to the Church CHAP. VIII Of the Churches power to chuse their Officers SECT 1. Objection HOw prove you the election of Pastors and Elders by the Church or people Ans Even by the renowned Doctor Stewarts The Church hath power to chuâ—e its Pastors owne confession in his learned Dupley where he voluntarily and ingeniously confesseth and acknowledgeth albeit to the marring of his Market that no Minister or any other Church Officer ought to be thrust upon a people or Congregâ—tion no more then a Husband is to be forced upon a woman against her will and that however such a Pastor may goe to the Pulpit and preach amongst them yet unlesse they consent he is not their Minister Thus far the learned Doctor And if so with what impudence have you of the Sinod dispatched your owne tribe to officiate where you your selves please by vertue of an Apostolicall power which you proudly usurpe unto your selves condemning it in others when as it so clearly appeares and that by a Bird of your owne feather that every Church hath power to judge of the ability and sufficiency of their Pastor Obj. If the Dector had thought you would have made such use of his expressions he would have kept them in however it is but one Doctors opinion Are you able to prove from Scripture that the reall body at â—erusalem had such power given them by the Apostles and Elders Ans Yea I am able to prove that they had a voyce in chusing The reall Church chose Matthias to be an Apostle of Matthias to the Apostleship from Act. 1. 23. SECT 2. Obj. THat text doth not say that the people viz. every one of them gave their voyce for if so then Mary and the rest of the women voyced also which was contrary to Pauls command who saith that women are to keep silence in the Church and therefore certainly none did voyce but such as had power to voyce Ans Neither doth the text say that the women did transgresse Women mâ—y prophâ—sie if so gifted that precept given by Paul in speaking but as you mightâ—ly mistake the Apostle in other things so in this for in that place where the Apostle commandeth women to be silent in the Church it is only meant concerning preaching and propheying as doth clearly appeare 1 Cor. 14. 36. and not of other conference in the Church for if so Aquilla surely did offend in speaking in her owne house it being a receptacle for the Church Neither is it altogether forbidden in the sence of Prophecying if they be so gifted Obj. I pray you remember your selfe doâ— not goe about to contradict the Apostle as that he knew not what he said Ans That which I have said I am able to justifie by Scripture yea by the Apostle Paul himselfe if need require Obj. Hold me no longer in dispence but satisfie me how it may be and not to contradict the rule set downe by the Apostle Paul 1 Cor 14. 34. Ans I shall prove it by the Old and New Testament and first in the Old Testament I instance in Miriam Numb 12. 2. where Aaron and Miriam object against Moses in these words Hath not the Lord also spoken by us Such Prophetesses also were Deborah Hanna and Huldah and in the New Testament Hanah the daughter of Pannuel as also Philips foure daughters which were Prophetesses Act. 20. 9. SECT 3. Obj. BVt were these Prophetesses to teach publickly Ans These Prophetesses being extraordinarily stirred Gifâ—s of Prophesie aâ—e given to â—diâ—â—â— the Church up did also publickly Prophesie and not only privately in their families as may appear by these reasons viz. 1. Because the gift of Prophesie was given them to edifie the Church withall 1 Cor. 14. 3. they then having the gist did use it to the right end viz. publickly 2. It is confirmed by example in that passage I have named touching Miriam Numb 12. 2. Hath not the Lord spoken also by us 3. Deborah is said to judge Israel publickly being a Prophetesse Jud. 4. 4. she did therefore exercise her Propheticall gift publickly 4. The Apostle Paul himselfe dis-alloweth not of it 1 Cor. 11. 5. where speaking of women Prophecying saith not that it is unlawfull for women to Prophesie but that it is not decent for them to Prophesie with their heads uncovered by all which it appeares that some women in Pauls time being Prophetesses such as Philips foure daughters did Prophesie and that publickly Obj. The Apostle there doth not speake of the particular act of women but of the act of the Congregation which is said to pray or prophesie Ans It is apparent to the contrary by the use of the Word elsewhere viz. Ye may all prophesie one by one 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophecying Obj. Wherefore then doth the Apostle injoyne the women silence in the Church 1 Cor. 14. 31. Ans To reconcile these places
we are to observe that where Wherein the Apostle injoyneâ— women silâ—â—ce in the Church the Apostle is said to allow of the Prophecying of women 1 Cor. 11. 5. is meant of the extraordinary gift and function of Prophecying wherein he did not dis-allow the act but the manner willing that it should be done with comlinesse and order And as concerning the place where you object that silence is inioyned women the Apostle speaketh of the ordinary calling of preaching or prophecying which women ought not any way to usurp but for the extraordinary calling which the Lord hath sometimes given to women there is no doubt but they accordingly used the same and may now use if so inspired As for other conference in the Church I see no cause women having the same need of Pastors for their Soules as men but that they may have a voyce in the election of their Minister as any man whatsoever as no doubt but many of the rest had Acts 1. 14. SECT 4. Obj LEt us leave the women in silence did the rest of the people voyce in that election of Matthias Ans For any thing I know to the contrary or you either doe you read that any of the Assembly was forbidden to voyce But if there were any that were not capable of the businesse in hand we doe not read that they procured any disorder or fraction amongst the multitude Obj. The text doth not punctually make out that the people made choyse of Barnabas and Matthias but that they viz. the Apostles and Elders and the Church Officers and if you would have it otherwise you are to prove it from the text otherwise I neither can nor will beleeve you Ans But if I can prove it from the text then you both can and will beleeve me and so renounce your errour Obj. I promise you I will but I feare you will faile of your expectation Ans Call to minde the 15. ver of that Chapter and compare it with the 2â— ver where Barnabas and Matthias is appointed and then judge whether it be not more likely that they were chosen by them to whom Peter spake unto in the 15. ver then to any other parties mentioned in any part of the Chapter for in the 15. ver the Disciples are not only numbred but Peter also beginneth his speech unto them which he continueth unto the very election of Barnabas and Matthias not diverting it from them to whom he began it which in the 15. ver is said to be the Disciples who were about 120 how can you then with modesty deny that Matthias was chosen by any other then by the Parties there mentioned and if granted then it must consequently follow that Matthias had the peoples apprâ—bation before the Apostles acceptation SECT 5. Obj. I Confâ—â—se that it doth appeare that Barnabas and Matthias was chosen by the multitude mentioned in the 15. ver but whether that number of Disciples mentioned were the reall or the representative Church I am not yet satisfied Ans Doe you read of any other part of the Church then at Jerusalem beside that number Obj. Suppose I grant you that the election of Church Officers doth belong to the promiscuous multitude yet doâ— I not hold that they have any Ecclesiasticall power in Judicature Ans I thought I had heretofore satisfied you that the Church The reall Church hath power os Judicature of Christ hath sufficient power in it selfe and that by the authority of Scripture to decide all matters of controversie touching it selfe viz. of a spirituall cognizance but if you scruple at it I will further inlarge my selfe in the point for proofe of which I could instance all Pauls Epistles but for brevity sake I will consine my selfe to the passage of the Apostle to the Corinthians in his first Epistle and fifth Chapter where writing touching the ejecting of the incestious person doth not attribute the powes thereof to his owne particular person or to more Apostles and Elders joyned with him but solely to that Church at Corinth in these words Doe not ye judge them that are within vers 12. he doth not say Doe not we the Apostles of Christ judge them that are within or we of the Classicall Provinciall and Nationall Sinod judge them but doe not yee c. viz. the reall body of the Church to whom he writ his Epistles yea he further ratifieth it in the 13. ver viz. therefore put away from your selves that wicked person And the like order have they also sor his reception upon his humiliation 2 Cor. 6 7 8. by which two texts of Scripture the Apostle â—leerly sheweth whom they be that the Church hath power over and whom the civill Magistrate hath to rule over as also what have I to doe to judge them that are without doe not ye judge them that are within Againe them that are without God judgeth intimating by the first that Christ hath given the rule of such as are without viz. not members of the Church to the rule of the civill Magistrate as in Rom. 13. and the latter sort viz. such as are members of the Church to the rule and government of the Covenanted members of the Church it selfe viz. to the reall body whereof they are members Obj. Hath the Civill Magistrate nothing to doe in Church-government Ans As he is meerly a civill Magistrate he hath not for his The Civill Magistrate hath nothing to doe in Church government power as a civill Magistrate is confined without the Church as I have formerly shewed neither is the Law viz. the Morall Law given to a righteous man but for the unrighteous Rom. 13. 3. and therefore so long as a member of the Church continueth his integrity and without running himselfe into a Morall offence he is without the verge of the civill Magistrate Obj. Hath not a civill Magistrate being a member of the Church a greater power then the rest of the members Ans Not at all as he is a member of the Church for there is no respect of persons with God whether they be Jewes or Gentiles bond or free rich or poore they are all one in Christ Jesus Leut. 10. 17. Act. 10. 38. Rom. 2. 11. Gal. 2. 6. Ephes 6. 9. Col. 3. 11. Rom. 12. 5. c. 1 Cor. 12. 12 13 14 c. Obj. What things be they which you ascribe as things proper to be done by the Church Ans They chiefly consist in these particulars viz. as in election The chiefe actions which concerne the Church of Pastors and Church Officers as I have proved as also in matters of advice and counsell as I have also proved as also in sending of Messengers from Church to Church to advise and to hold correspondency together as being all members of one universall Church as in Act. 15. 2. 22. 2 Cor. 1. 18 19. 1 Cor. 16. 3. 10. Act. 18. 37. As also in receptions of members into the Church as in Rom. 16.
judgement in such things as are or tend to a spirituall cognizance to whom the Apostle writ and therefore the best able to decide such controversies in Law as doth arise or hath bottome from them 2. As to that of Reason I suppose also none that hath reason will deny but such as understand Scripture are Rationall Men and therefore have likewise judgement in such controversie in Law as have bottome from them 3. We see that no Judge doth of himselfe determine a case in Law but it is done by a verdict passed by a Jewry of the Neighborhood c. Then who more fit for such puposes then the Church yet wee are ingaged as Christians to admit of such decisions amongst our selves Instance the Apostle Paul in his first Epistle to the Church at Corinth who after hee had in the fifth Chapter shewed them from whence they were to seperate viz. from the fornicators of this world as also from the Covetous Extortioners Idolators Raylers Drunkards and ver 10. As also of whom they had power to Judge viz. of such as were within vers 12. As also of such as were not in their power but in the power of the Civil Magistrate viz. Such as were without vers 13. he doth continue his discourse in the beginning of the ninth chap. with a note of reprofe viz. Dare any of you having a matter against another goe to Law The Apostles reproofe to the Corinthians for not deciding Controversies before the unjust and not before the Saints Doe ye not know that the Saints shall judge the world and if the world shall be judged by you are ye unworthy to judge the smallest matters Know ye not that we shall judge Angels how much more things that appertaine to this life If then ye have judgement in things pertaining to this life set them to judge who are least esteemed in the Church I speak to your shame Is it so that there is not a wise man amongst you not one that shall be able to judge betwixt his Brethren but brother goeth to Law with Brother and that before the unbeleevers now therefore this is utterly a fault amongst you c. 1 Cor. 6. 1 2 3 4 5 c. Obj. The Apostle in that Chapter doth only condemne them for that they went to Law before such as were not Christians and not otherwise Ans He that is without the payle of the Church of Christ is not to be termed a Christian let him pretend what he will and therefore the Church ought not to make use of them in any such difference as doth arise amongst themselves SECT 8. Obj. Suppose none of the Magistrates of the Kingdome will joyne with you in your Church Government will you therefore esteeme them no Christians Ans There is but one perfect rule of worship and the rest But one perfect rule of worship are false and therefore all that doe not practice that rule are false worshippers be it in part or in whole according to the measure of the degree wherein they differ yea so farre they may be termed Antichristians for he that is not with Christ in that sence is against him and he that gathereth not with him scattereth abroad in which respects they ought to be distinguished from such as are conformable Againe it was is and ever will be that a very few of the Gallantry of the world were are or wil be followers of Christ in his commands which the Apostle Paul affirmeth where he saith Not many wise after the flesh not many mighty c. are called no doubtlesse to be good and great is very rare few of the first magnitude of greanesse are called converted or goe to Heaven it falleth chiefly to their Lot who are contemned and dispised of such proud ones as Christ himselfe affirmeth where he is said to thanke his Father that he had hid such things from the wise and prudent and had revealed them unto babes aluding to the learned Scribes and Pharisees who out of their pride malice and disdaine did contemne his glorious Gospel and divine Messengâ—â—s in regard they were a company of poore Fisher-men and some few other neglected underlings What say they have any of the Rulers of the Pharisees beleeved on him Alas no they were so blinded with the opinion of their devout and deeper Learning so puft up with the pride of their high places so swolne with selfe-conceitednesse of their owne forme and false glosses and so possest with prejudice of Christianity that even the Publicans and Harlots goe to Heaven before them viz. when they goe not And what lively Emblemes them Scribes and Pharises against Scribes and Pharisees lively emblemes of our Priests and Lawyers whom for their pride dissimulation and cheating of the people our Saviour pronounced eight woes were of our Magistrates Lawyers and Ministers in their now condition I appeale to all Christians and therefore all contentious people who desire to be freed from such corrupt men and meanes are hereby invited to relinquish them and to joyne themselves to that society of Saints who are congregated together according to that rule which Christ and his Apostles prescribed and are the nearest representation of that Church in the primative purity which is now in the whole world for otherwise to expect redresse of grievances from such pâ—rties in their now condition is as much as to imagine that Grapes may be gathered of Thornes or Figgs of Brambles for a Black-a-Moore to be made white or for Hell to become Heaven CHAP. X. Treateth of Nobility and Learning c. SECT 1. Objection IS not Nobility and Learning excellent ornaments for a Common-wealth Ans Yea but when the Nobles will not put The fruits of abused learning their necks to the worke of the Lord Nehem. 3. 5. and when Learning is spent upon private and pernitious ends it becommeth the foulest fiend the Devill hath upon earth and his mightiest Agent to doe mischiefe for no corruption is worse then that which is best mis-imployed being of wofull consequence proportionable to its native worth such men for the most part having the most worldliest ends complying exactly with the world hunting and aspiring towards it as their utmost aimes and so by the abuse and mis-applying of it they put their great engine very powerfull either for excellency of good or excesse of ill as it takes in the Devils hands for the inlarging and advancing of his Kingdome and so turneth the edge of it to the dangerous hurt of others and so by consequent and accident it proves a mighty bar to keepe Christ and his Kingdome out of their hearts and thus doe they bend their abilities of Learning closing with the corruption of the times to raise and inrich themselves as is most apparent in many yea most of our present Magistrates Ministers and Lawyers in these covetous and ambitious dayes SECT 2. NOw Gods principle and path is to be Good then Great Gods principle
and path Religious then rich he would have his Ministers like burning and shining Lamps to the illumination and salvation of his people but the Devill tels them this is a soure strict and precise way and it is not meet that such admired eminency of Noble or learned parts should be confined to such obscuriâ—y that such rare gifts and depth of knowledge should intermixe amongst a number of rude ignorant and uncapable Clownes and therefore he labours yea and prevailes with almost all of them to raise their spirits to higher hopes and to plunge presently into the current of the times and be made some body in the The worlds principle world And hereupon their hearts being ravished with the pleasing apprehensions of worldly glory and humane greatnesse represented by Satan in the most illustring formes to their ambitious imaginations they resolve fearfully against their owne soules to follow the streames and to plot all meanes and wayes of preferment disclaiming all occasions that tend to precisenesse studying only to understand the world and to negotiate for advancement And upon this very score it was that the boone Athâ—â—ian-like The practice of our Aâ— beâ—iâ—n blades blades of the times derided Doctrine and use in Sermons as poore and beggerly edifying plainesse foolishnesse of Preaching knowing that by so doing they should ingratiate themselves into the times and please those great ones who had rather have their eares tickled then their Consciences touched to have pillowes sowed under their armes that they might lye more soft upon their beds of security then to have the keene arrowes of Righteousnesse and Truth fastned in their sides by the faithfull Ministers of Jesus Christ to drive them to sincerity And thus have those daubers made shipwrack of their Consciences by their base flattering and depending on such great ones who have also been made hereby enemies to Professors and their owne Soules SECT 3. Obj. VVEll but to proceed where we left what shall follow in case the Offender be dampnified by the Church to pay a certaine sum and he refuse Ans The party so refusing to be ordered by the Church doth thereby declare his contempt to the power given to it by Christ upon which he is to be ejected the Church and so reduced to the state and condition of a Heathen man and a Publican Obj. But must the Plaintiffe then lose his money Ans He hath then no other meanes to obtaine it then by the Wherein the Maâ—istraâ—e is câ—ncerned Lawes of the Nation by which the Civill Magistrate ruleth Obj. Wherein consisteth the power of the Magistrate Ans He hath to doe in all things of a civill Cognizance or that goe out of their Spirituall condition into a Morall offence as injustice evill transgression into tumult or disturbance of publick and private peace actually or expresly and not interpretatively for so the Nations interpreted the Jewes as troublers of the State and the Jewes Christ and his Disciples as movers of sedition The Papists and Prelates interpreted the Non-conformists or reproached Puriâ—ans as factious and tumultuous so as in any thing of a Morall or Secular Cognizance which the Magistrate hath cleare rule for to walke by from the Word of God and not otherwise and in so doing he ought to act because he is the best Legislater and Interpreter and can best resolve in things touching publick liberty but otherwise all manner of differences whatsoever which may happen in the Church without the limits of a Morall offence may and ought to be decided in and by the Church it selfe as hath been fully proved Obj. Ought not Church businesses to be determined by voyces Ans We never read of any such conclusion made by any How Church â—usineâ—â—ssâ— may be concluded Church mentioned in Scripture as that every particular member was asked apart touching his nilling or willing in such controsie neither is it probable that any such course was used by them but rather the matter being fully debated by some eminent persons as it is usuall in Courts of Parliament c. As also it was by Peter and James Act. 15. that then all the reall body will willingly condiscend to ratifie and confirme it Obj. It cannot be imagined that every case will be made so cleare as that the Church will condiscend as you would have them and if so how would you have the peoples thoughts expressed in such cases Ans It may be done by lifting up the hand or dividing themselves into two bodies or by I or no as it is usuall in Parliaments or Committees Obj. But what if there be an equality of parts as many for as against what will ensue Ans What will ensue in the Court of Parliament in the like case or in your Assembly of Divines and therefore the same course you would take in such courses aforesaid we will take the same in this and thus have I stopped your moâ—th with your owne morsell SECT 4. Obj. MAy not every Member present at such a meeting speake to the point in question if he please Ans Yea he may doe so as in like case may be done by any Member of Parliament or other Counsâ—ll but it ought to be done according to the Apostles rule viâ— with dâ—cency and order and to avoyd conâ—usion as much as may be Obj. I have observed at some of your meetings an horrible confusion Ans Such disorders I hope will speedily be reformed in our An example of the Apostles for deciâ—ing controversiâ—s Brethren to which purpose we have a notable example in that Dispute beâ—wixt the Apostles â—lders and Brethren at Jerusalem concerning the matter of Circâ—mcision Act. 15. who at the first did as you say of our Brethren Dispute confusedly but whilst they did so they had much Dispute to little purpose as appeareth by the seventh verse of that Chapter untill way was given that they might speake by course whereupon Peter being commonly the first in such matters began to open the case apart by himselfe the rest of the Apostles and Elders being silent as may appeare by the same verse and yet we may perceive that the multitude termed the Brethren ceased not to speake confusedly untill Peter had ended his speech and that they gave audience to Paul and Barnabas untill which time the text doth not render them silent by which passage is really demonstrated unto us the fruitlesse issues of confused discourse as also the fruitfull effects of decency and order for we read as soone as Paul and Barnabas had delivered themselves to whom the Brethren is said to give audience the Apostle James being the next which spake did in few words gâ—ve the multitude satisfaction And from hence we are taught the order and method which Who ought 〈…〉 made use of in Church 〈◊〉 we ought to use upon any occasion of businesse which may concerne the Church as first to make choyce of them whom we conceive is the most judicious and that
by the example of the Church at Antioch who made choyâ—e of Barâ—â—bâ—s and Paul and the other Brethren which no doubt was the most able men amongst them in that Church As also of the Church at Jerusalem in permitting Peter and James to speake first being the most grave in the Assembly as also in that Churches making choyse of Judas and Silas who was men of eminence amongst them as may appeare by the 26. vers to send in their behalfes to Antioch SECT 5. 2. THat Messengers being so sent ought to behave themselves wisely not making any tumult or disturbance in the Church to which they are sent but only to speake as occasion shall serve and that by the example of Paul and Barnabas who did not interupt Peter but waited their opportunity Obj. Then every one that hath judgement may and ought to speake Ans They may speake if they wil as the rest of the Apostles Who ought to 〈◊〉 in the â—hurcâ— and Elders and the rest of the Brethren might have done but we doe not read that they did speake after that Peter â—â—d James had opened the case but given their judgements 〈◊〉 it being thereby satisfied did aquiesse in the judgement of James Obj. But what if Peter and James had not ended the controversie Ans Then they were to have gone on in the same order and method untill they were satisfied for if order will not doe it I am certaine that confusion cannot And it likely that the Apostle Paul gained this experience at that meeting which he exhorteth the Corinthians to observe and so consequently all Churches in all their enterprises whatsoever viz. that all things might be done with decency and order 1 Cor. 14. 40. for God being the God of order 1 Cor. 14. 33. will doubtlesly require order in his Church 1 Cor. 11. 34. and therefore we are to conforme unto it SECT 6. THe Apostle also exhorteth that if any man speake in the Church it ought to be as an Oracle of God and we know that the manner of speaking by Oracle was gravely and sententiously delivering much matter in few words therefore this ought also to be a president unto our Brethren that though they may speake yet if that they cannot expresse themselves in such a manner as aforesaid they both offend against the exhortation of the Apostle as â—lso make a noyse and disturbe the Church to small or no purpose Againe as each particular Member of the Church hath liberty to speake in the Church concerning the affaires belonging to the Members of the Church so have they likewise power to Prophesie as cleerly appeareth from that text 1 Cor. 14. 31. where the Apostle saith Ye may all prophesie one by one c. and yet we are not hereby to understand that every of the Members of a Church ought to doe so not being able to divide the word aright for in this especially he ought to speake as an Oracle of God The Apostle therefore writeth these sayings to the Churches Wherefore the Apostle exhorteth to prophesie to excite and stir up the Members of each particular Church to covit these excellent gifts and that they should strive to goe one before another by a godly emulation giving them thereby to understand that if the very meanest in quality or condition of the Members of the Church of Christ can by acting the part of a Noble Berean viz. by their study and industry in the Scriptures attaine to the measure of such a gift as to speake as he ought to speake that then he may and ought to imploy his tallent as any of the rest whatsoever doubtlesse it being the very meanes by which Barnabas Simeon called Niger Lutius of Cyrene Manaen Aquilla Prisilla c. attained the gifts which they exercised in the Church of Antioch Act. 13. 1 c. SECT 7. ANd therefore by this president also our brethren of the present It is dangerous medling â—ith edge tooles Churches ought to be very cautations how they medle with such Edge-tooles for feare of the scandal that many arise from such actions whereof there is doubtlesse great cause of complaint in that by so doing the Church doth not receive edifying as also in that it administreth cause to the enemies of God to blasphem who many times commeth on purpose to such meetings to procure themselves Miâ—ch by glorying in our shame Obj. I commend you in that you are no Countenancer of disorder in your brethren for in very deed the boldnes and rudenesse of such members hath made your Churches eviâ— spoken of and disesteemed more then otherwayes they would have beene but yet if a member of your Church have but one tallant will you have him imploy it Ans Yea without all question but not in publike meetings How spirituall 〈◊〉 aâ—e to be â—â—actised for there the most powerfull meanes ought to be used in regard that the unbelievers have liberty to come to the publick Ordnance of preaching as well as any member of the Church And that by our Saviours commands Mat. 28. 19 20. Marke 16 16. who as I have said come for the most part to carpe at the doctrine delivered but in private meetings they ought to imploy their particular tallants for in so doing they may in time become such exspert Proficients in Theology as to teach publickly being called thereunto SECT 8. Obj. SVppose the Magistrate should not condiscend that either the Popish Clergy should be silenced or that such should be sent forth to gather Churches as you would have imployed how would you have the worke carried on Ans I confesse if the Magistrate should be refractory the wheele would be much longer in turning over but yet notwithstanding we are encouraged by the example of the Apostles The worke ought to be carried on though the Magistrate oppose it to imploy such instruments in the worke as are fit for such a purpose viz. for gathering of Churches for albeit that Herod with the Scribes Pharisees and Saduces bent their utmost power to oppose them and their Doctrine yet did they with an undaunted courage vindicate the truth albeit to the hazard of their lives yea and rejoyced that they were thought worthy to suffer for the testimonies thereof as doth evidently appeare by that Book titled their Acts which doubtlesse was written as a president to such as shall labour in the restoring of their decayed Churches by extracting them out of the world and Antichristianisme as the Apostles did out of Judisme and Heathenisme and therefore every one that is so fitted and satisfied in the truth of this assertion ought to apply himselfe to the Apostles presidents in all things to that purpose yea albeit the Heredians Scribes Pharisees and Saduces of these times shall oppose the worke yet ought they be like valient as the Apostles were remembring alwaies that it is better to obey God then men Act. 4. 19. But I hope better things from our present
union and communion we have also further directions from them how this Temple or Fabrick may be kept from pollution within or ruine without viz. how it may be preserved from corruptions in Doctrine or outward behaviour as by Pastors Elders c. who are to teach and over-see 1 Tim. 5. 17. yea all Pauls Epistles doth chiefly tend to that purpose Now Christian friends I beseech you consider seriously in what a condition you are now in for to destroy this Temple is really to destroy your selues both in Body and Sovle for if you disclaime your bodies to be materials of that fore-mentioned Fabrick or Temple it most of consequence follow that you also disclaime Christ who hath his residence there for as the Spirit of a Saint is included in his naturall body so is Christ included in that Spirit by which they are made one but you by disclaiming your bodies to be of that Temple doe thereby deprive your spirits of the Spirit of Christ and he that hath not the Spirit of Christ is none of his Rom. 8. 9 c. And if not Christs who doe you belong unto if not to Satan True I doe acknowledge most of your bodies to be Temple proofe fit stones to be put into the fabrick but know that so long as you lye in such distinct â—eapes out of the building as you doe and not put into the worke so long you cannot be possessed of the Temple Spirit And hence it is that there are such diversities of spirits amongst you Againe I doe also acknowledge that many of you are so excellent 〈◊〉 in â—â—â—â—logy that you stand 〈◊〉 â—â—re in need of externall 〈…〉 man oâ— Mâ—ke 〈◊〉 Accademian of an Accidence or 〈◊〉 or a skilfull Musician of a Gam-ut in regard the one could subsist and the other practise if there were of none of them to be had they being so practicall in the Theory as that they are become naturalized unto them yet goe to any of these parties and inquire of them by what meanes they came to these abilities and experiments and the Accademian will tell you it was first by learning his A. B. C. and so on by gradations as to his Accidence Grammer c. The Song-man and Musician will tell you it was first by learning their Gam-ut and so on to other Musicall proportions the strong man will you it was first by breast Milke c. by which he gained his strength But yet none of these before mentioned will despise their small beginnings or are so ignorant as to think any other can come to the like knowledge or strength by any other meanes however they will acknowledge them to be the naturall or most usefull meanes to attaine such knowledge or strength Therefore albeit you think your selves strong men in Christ and can digest the strong meat of the Word and have the Spirituall or Logicall knowledge of the Scriptures of the hidden or deep secreets of God in Christ Jesus and are able to comprehend the height and depth of the Scriptures yet doubtlesse you are not ignorant that there are also babes in Christ which stand in need of the Word that they may grow thereby 1 Pet. 2. 2. and that you your selves were sometimes such Despise not therefore the meanes by which you have attained to your present knowledge and by which you have been nourished up to your present stature in Christ Reject not therefore the letter of the Scriptures or the Ordinances of hearing the Word or receiving the Sacraments experienced Paul could tell you that he had not knowne sin but by the letter of the Law And Christ admonisheth us to search the Scriptures and saith they testifie of him Joh. 5. 39. The Author to the Hebrews also saith that he that commeth to God must first know that God is Heb. 6. 1. c. we are also taught that the Scriptures were written for our instruction Rom. 15. 4. yea we are admonished to be mindfull of those sayings which the Prophets and Apostles have written as to a sure word of truth 2 Pet. 1. 19. c. Now whereunto tendeth all these exhortations if the letter of the Scriptures be of no use The like may be also said of the Word preached and of the Sacraments Wherefore was it that the Apostles used such meanes to build up Saints in the holy faith or why are such presidents of their left upon record unlesse we should receive them as presidents to imitate Againe why did they exhort us to be followers of them as they were of Christ 1 Cor. 11. 1. unlesse it be to practice what Christ and they did But they did preach and exercised the Sacraments as by baptizing Beleevers and of that of the Lords Supper witnesse the Acts of the Apostles and 1 Cor. 10. 1â— 11. 20. as also Christs owne practise and imitation Mat. 26. 26. 28. 12. I say if these Ordinances be not to be practised by the now Christians who are they prescribed you will reply they were requisite for them times which were only shadowes of these but now God will burne up all such drosse in his Church To which I answer though the Lord hath promised to burne up all the drosse in his Church yet hath he not therefore promised to burne up his Church with them Againe every shadow hath its substance and every substance its shadow and albeit these Ordinances be as the shell to the kernel yet must the kernel have its shell to ripen in or it will never increase to its maturity If you can deny Christ a Church Militant you may also deny the use of Ordinances but the Holy Ghost hath and doth manifest that the fleshly tabernacles of the Saints are his Temple as I have shewed therefore so long as there shall be Saints upon earth so long wil Christ have a Church Militant which Militant Church can no more subsist without Ordinances then a spirit in a dead body You wil reply we are not attained to perfection and therefore for us to make use of Ordinances were againe today the foundation of Repentance from dead workes and of faith towards God My answer is Albeit you have much knowledge in the secrets of God yet are you not composed all of Spirit you have as wel a carnall part as a Spirituall part The Apostle Paul found in himselfe as well the Law of the Flesh as of the Spirit Rom. 7. 33. c. which fleshly substance you are to conforme to such Ordinances which Christ hath instituted in his Church Militant whilst you are Members thereof True it is Antichrist hath polluted them as much as lay in him both in the doctrinall and traditionall paâ—â— of them which by Gods assistance I have much if not altogether purged and cleared from their Antichristian drosse and reduced them to their primative purity out of that masse of corruption they were involved in To which Lawes and Ordinances of your Master Christ I hope you wil yeeld a willing
Christ viz. you have the spirit of Prayer and Prophesie but you are asleep in the body or formall part of it 2. I shall parallel you with that text of Mat. 12. 43 c. where it is said that when the uncleane spirit is gone out of a man he walketh through dry places seeking rest but findeth none c. and this also is your very condition yea doubtlesse that parable was then delivered in relation to you yea I appeale to your selves if it doe not hit you in each particular Is not your spirits out of the body aforementioned have you not walked through dry places viz. out of all formes of Gospel Fellowship have you not sought rest and finde none viz. Have you not laboured to settle your selves in severall formes witnesse the great Disputes that have been about Church Government and have you found rest in any of them Againe hath not that spirit of yours being out of the body taken unto it selfe seven Spirits worse then it selfe since it departed out of the true Body of the primative Church witnesse Papacy Prelacy Presbitery Independancy Antinomians Universalians Seekers c. and in so doing hath not your last estate been worse then your first Againe you may also be fitly paralleld with that Parable of our Saviour Matth 25. from ver the 11. to ver 25. upon which there is now extant an eligant and divine Paraphrase published by Mr. John Branie titled Babels fall in the foolish Virgins sleepe c. worthy your best observations by reason of which I shall only give you some few of mine thereon in which Simily I shall acknowledge you to be the wise Virgins there spoken of My first observation is in relation of your going forth to meet the Bride-groome which implyeth that you were once both of one Family or Church Fellowship together if you could have kept you so in the Primative or Apostolicall times see therefore what you have got by your gadding You could not have kept you within doores you must with Dinah goe to see the Daughters of the Land though in the attempt you be ravished by the Antichristian Shechem 2. In relation to their slumbering and sleeping in which respect I finde you also as deeply ingaged as the foolish for like as they doe place Religion in the externall forme thereof as in the very use of the Ordinances or due observation of them as to heare the Word preached and to receive the Sacraments the performance of which duties they conceive is as much as God requireth of them in his worship and service In reference to which I say ye are wise for that ye know that such things are but the out-side of Religion and that it is a spirituall worship which Christ requireth of the Saints yet neverthelesse in this particular you are slumbring and sleeping as well as they viz. by your dispitefull contempt of the externall ordinances of the externall or militant Church it being with you in that particular as it is with such sorts of people who because Papists give Almes in a plentifull measure supposing they merit thereby therefore they wil give none at all because they wil not incuâ—re that aspertion the application I leave to your selves 3. In this your slumbring and sleeping condition you are said to be out of the Marriage Chamber both of you lying before the doore as may be gathered from the tenth verse which is as much as plainly to tell you that you are both out of the payle of the Church 4. In that you are said to take oyle in your vessels with your Lamps and not the other is meant that you have a Spirituall principle residing in you viz. of Prayer and Prophecy which the other want they relying meery upon humane Learning as doth appeare by their preaching set formes of Prayer and their other Ceremonies in their worship and service of God 3. In that it was said at midnight there was a cry made Behold the Bride-groome commeth goe ye out to meet him you being already out before as in ver 1. is meant of this present speech unto you which is to call you out of your selves as also the other in regard I have also done the like to them in the former part of the Booke 6. In that upon the aforesaid cry they are all said to arise and trim their Lamps I referre you to Mr. Braines description only this I shall say viz. That you wil hereby be put in minde of your present condition as also by the Apostles exhortations viz. that God is the God of order and not of confusion 1 Cor. 〈◊〉 33. as also that all things in the Church ought to be doâ—◠〈◊〉 â—â—d in order ver 40. for which things sake the Apostâ—e 〈…〉 rejoyce Col. 2. 5. As also that Jerusalem is 〈…〉 unity in it selfe by which Spirituall priâ—â—◠〈…〉 of grace in you your Lamp of faith wil be kep◠〈…〉 the others wanting relying meerly upon the 〈…〉 â—f worship in their sence of them being by this Treatice proved rediculous shall burne it selfe out of the affections of the Disciples of such Teachers viz. of the Papall Prelaticall and Presbiterian Clergy As for the rest of that Parable before or after I referre you to the interpretation of the aforesaid Mr. Braine unto whom the Lord hath been pleased to reveale more of his secrets then to any of the now Clergy in the whole world witnesse his severall Evangelicall predictions of what is now apparently made manifest to the eyes of all men I shall only instance in one particular more wherein you are prefigured Rev. 12. 14. where it is said that the Woman had two wings of a great Eagle given unto her that she might fly into the wildernesse into her place where she is nourished for a time times and halfe a time from the face of the Serpent the meaning of which I take to be this By the Woman I understand the Church of Christ by the Serpent Antichrist the wings there said to be given to the Woman whereby she fled into the wildernesse I take to be the two Sacraments of Baptisme and the Lords Supper by which she hath been supported as upon the wings of that great Eagle Christ Jesus and in that she is said to be preserved in the wildernesse for a time and times and halfe a time I take it to be this That the Annabaptisticall Church which I take to be the Church there spoke of hath and shall have its abode in its now wildernesse condition until Papacy shall be abolished which I referre unto the word time as also until Prelacy and Presbitery shall be also exterpated which I apply to the word times as also until such as you shall relinquish your grosse errors and back-slidings which I take to be intimated by the halfe times Now the reason why I so alude them is this viz. Papacy I compare to time because of its long residence in this Nation Prelacy and Presbitery to
last day as also that his flesh is meat indeed and his blood is drink indeed and that he that eateth his flesh and drinketh his blood dwelleth in Christ and Christ in him Joh. 6. 53 54 55 56. Ans The wicked and unbeleevers neither have eternall life The wicked neither eate or drink the body or blood of Christ neither doe they dwell in Christ or Christ in them neither doe they live by Christ which life is by faith in the Son of God Gal. 2. 20. therefore they can neither eate nor drink the body and blood of Christ this proposition therefore is directly opposite to the Scriptures but yet to give such of them satisfaction that are yet kept in ignorance and in the chaines of darknesse by that man of sinne I will therefore branch the Argument into these three particulers 〈◊〉 as 1. What a Sacrament is 2. How Christ is said to be eaten in the Sacrament and 3. Who they are that eate Christ in the Sacrament SECT 2. VVHat the Sacrament of the Lords Supper is Bernard termeth What the Lords Supper is it Canalis grati lavacrum anime the cunduit of Graâ—â— and the hath of the Soule which the whole company of the faithfull doe consecrate and sacrifice as well as the Priest or Miâ—ister and it consisteth of two things viz. the visible substance which is Bread and Wine 2. The invisible grace which is redemption by Christs death from the punishment due unto our sins that like as by Baptisme we are inisâ—iated into the Church so by this spirituall Banquet we are preserved in that life into which he hath begotten us through the Word and in this holy Mystery three things are to be considered as 1. The signification 2. The matter and 3. The effect now the signification is placed in the promise the matter is Christs death and resurrection and by the effect is meant redemption righteousnesse and eternall life which is the fruit which a worthy receiver obtaineth by being partaker of that Divine Mystery In the second Circumstance the great controversie will fall by course to be disputed upon viz. Whether or no our Lord and Saviour Jesus Christ whom the Apostle saith the heavens must containe untill the restauration of all things or untill the day of Judgement be so eaten in the Sacrament as these Popelings seeme to be confident of according to the former expression delivered SECT 3. ANd for the better clearing of the truth in this particular When Scripture is to be taken literally and when spiritually there is a way discovered whereby we may understand when Scripture are to be understood literally and when spiritually for the first when Christ seems to command a foule and wicked act that must not be taken litterally as in them words of our Saviour formerly expressed in which he seems to command a foule and wicked act it is therefore figuratively spoken now it is the spirituall understanding that saveth him that beleeveth Joh. 6. 47. For the letter killeth but the Spirit quickneth Joh. 6. 63. neither is it Christs bodily presence if it were in the Sacrament according to their opinions that could save a receiver of it for Judas a Son of perdition received panem Domini sed non panem Dominum the bread of the Lord but not the bread the Lord. So that when Christ saith This is my body he meaneth the figure of his body and therefore we are to understand it by way of signification and not properly for it is his presence in our hearts through faith in his blood which we receive profit by and not by his bodily presence in the Bread and Wine as I have formerly said and if we beleeve not his bodily presence there that will not damne us but it is his absence out of our heartâ— which bringeth damnation SECT 4. THis Sacrament then being a Spirituall thing must be spiritually The Soule cannot 〈◊〉 â—â—d wiâ—h coâ—poâ—alâ—â—ood deserned for the food of the Souâ—e upon earth is no other then the food of Angels which is the joy and delectation which they have of Gods glory and therefore not to be fed with corporall food such as they would make Christs body and seeing that all corporall food is digested into the stomack and so cast oâ—t into the draughâ— I blush to think of their audacious blaspheâ—â—â—s who doubtlesse cannot be ignorant that if they eate him â—â—rnally that they doe also expell him in that manner as they doe other meat which thing is a shame to any Christian to conceive much more to expresse and vindicate And it may very â—ell be thought that though the Apostles of Christ would have been â—â—y sâ—râ—pilous to have drunk Christs very blood seeing it was so plain against the Law of Moses and their owne decrees Aâ—â— 15. 29. if they had understood him in that grosse sence which these Papists doe Agâ—in the writers of Scriptures must be examined as Spirituall Scripture must be 〈◊〉 stâ—od 〈◊〉 spirituall sence men and not as Carnall men in regard they were delivered by holy men of God as they were moved by the Holy Ghost and therefore one taking upon him the person of our Saviour to whom in the sixtieth verse of the sixth of John who is said to murmurâ— at his sayings answereth them thus by expounding of our Saviours words in the 63. ver You saith he shall not â—atâ— this body which you see nor drink this blood in my vâ—â—nes but I shall give a certain Sacrament unto you which if it be spiritually understood quickâ—â—th you otherwise it profiâ—eth nothing SECT 5. IT is also evident from Exod. 12. 11. that the Paschall Lambe The â—â—gne called by the name of the thing signified was called the Lords Passeover whereas it was but a signe and representation of the Passeover As also Circumcision was called the Lords covenant Gen. 17. 11. whereas it was only a signe and seale of iâ— Then as neither the Lambe was the Passeover it self nor Circumcision the Covenant it self it is but weakly inferred by these people from the words of our Saviour that the bread should be the body of Christ Mat. 26. 26. so that it must needs follow from hence that the Sacrament of the Lords Supper is only a signe or representation of the body of Christ yea the Apostle Paul expounding them words of our Saviour in the institution of the Sacrament viz. This is my body exhorteth us to doe it in remembrance of him And that so oft as we eate this this bread and drink this cup we shew the Lords death till he come 1 Cor. 11. 26. If then it be but a signe and representation of his death it is not his absolute death for if it were so then must Christ be really sâ—aine and crucified at every Sacrament which God forbid we should imagine and therefore the Apostle saith it is a remembrance of the Sacrifice of his body and blood which was shed for
Beleevers and so also did the Fathers of the Church expound them words of our Saviour Hoc est corpus meum to be a figure of his body And there is none so childish but knoweth that the figure of Christ is not Christ himself nor the Picture of Peter Peter himself and yet neverthelesse we call the picture by the name of the party they represent as when we see the picture of Peter we say this is Saint Peter and yet we should take him to be a foole that should think this figure or picture to be the corporall body of Peter himself as he was living it being only the representation of him and so of any other SECT 6. IF a man therefore seeke health in the externall signe of the Hâ—alth is not to be sought in the signe Sacrament he may be compared to a fond fellow who being very thirsty inquireth for an Alâ—-house whereupon one sheweth him an Ale-poole and telleth him there is Ale to be had the â—iâ—â—y fellow understanding him that there was Ale in the poole oâ— signe sucketh it thinking thereby to quench his thirst 'T is so in the Sacraments for if we seeke health in the outward signe we suck the Ale-poole and labour in vaine but if we understand the Sacraments meaning and so seeke what they signifie and goe to the thing signified we shall surely finde perfect health in which sence the Sacrifices of the Jewes were well allowed and accepted of God but when they forgot the signification and sought their health and righteousnesse in the Sacrifice it self then were they abominable in the sight of God then he cryed out of them by his Prophets and so it is in all other ordinances As for the signe in the Sacrament Paul calleth it bread 1 Cor. 11. 23. Christ calleth the other the fruit of the Grape or Vine saying I will drink no more of the fruit of the Vine c. Mat. 26. 29. and further Nature doth teach us that the Bread and the Wine in the Sacrament retaineth their former nature for the bread mouldeth if it be kept long yea wormes breed in it and the poore Mouse runneth away with it and likewise the wine sowreth and therefore one commenting upon them words of our Saviour saith thus Why preparest thou teeth or belly Crede quod habes habes bâ—leeve thou hast eaten him and thou hast eaten him So that Christs words must be understood spiritually and not after the letter Obj. The Apostle saith He that eateth or drinketh unworthily eateth and drinketh his owne damnation now how should he be guilty of damnation which receiveth the Sacrament unworthily except it be the very body and blood of Christ which he receiveth Ans He that violently teareth the States Arms breaketh open the broad Seal committeth treason against the State or Common-wealth even so doth a man offend against Christs body and blood by abusing the Sacrament of his body and blood although Christ be no more present in the Sacrament then the Common-wealth is present in the Seale Armes Coyne c. Again the Apostle saith that he that prayeth or preacheth with his head covered dishonoureth his head and his head is Christ shall we therefore imagine that Christ is naturally in every mans head SECT 7. Of the change of the bread in the Sacrament Obj. A Arons Rod being changed into a Serpent Exod. 7. 13. is still called a Rod not because it was so but for that it had 〈◊〉 so In like manner the bread in the Sacrâ—ment being converted into the body of Christ is yet called bread because it was so before Ans If they can shew Scripture for the convertion of the bread into Christs body as there is an evident text for the changing of Aarons Rod into a Serpent they would say somewhat but untill they can doe that their errour can have no colour from hence 2. Aarons Rod is so called not only because it was Arons Rod before but for that it was to returne to be a Rod againe but they will not have the body of Christ to returne againe to bread Obj. Amongst the Israelites there was many wicked men which did drink of the water which did issue out of the rock which notwithstanding did not enter into the Land of Canaan but fell in the wildernesse so amongst Christians many doe eate and drink the body and blood of Christ which for their unbeliefe shall not enter into eternall life and so consequently wicked men and unbeleevers eate the very body and blood of Christ in his Sacrament Ans The Text maketh directly against that carnall and gross conceit for Christ saith of the bread which he brake to his Disciples This is my body which is the chief text they have to ground their fantasie So Paul saith the rock was Christ Like as then the rock was neither the body of Christ nor the water issuing from thence his very blood but only in signification and representation so the bread and wine in the Sacrament are lively and demonstrative significations or exhibiting signes of the body and blood of Christ to the faith of the receivers and no otherwise Obj. Though the body of Christ be visible yet in the Sacrament it lyeth hid under the forme of bread after the words of consecration so that only whitenesse remaineth Ans My former answer concerning the water which flowed out of the rock in the Wildernesse which was a signe of the same thing to the Fathers witnesse the Apostle who saith that rock was Christ 1 Cor. 10. 4. as the wine doth prefigure unto us the Lords Supper but the same water was also common for watering of Cattell and so by the same consequence the Cattell did drink Christ as the silly Mousâ— may eate of their Sacraments and so consequently have eternall life For our Saviour promiseth eternall life to them that â—aâ—â— him Joh. 6. 51. O damnable doctrin SECT 8. AGain the name of a thing is given unto the signe because Why the name of the thing signified is given to the signe of the alience betwixt the thing signified and their signes for so Circumcision is the Covenant Gen. 17. 13. the Lamb is the Passeover Exod. 12. 43. the Dove the Holy Ghost Mat. 3. 16. the Rock Christ 1 Cor. 10. 4. the Sacrifice of the Law the putting away of sinne c. because such things were prefigured by them and in the same sence if Scripture be taken litterally then God is a man of warre Exod. 15. 3. and hath eyes eares nose mouth hands and feet which is contrary to Scripture Luk. 24. 39. where our Saviour saith that a Spirit hath not flesh and bones But God is a Spirit Joh. 4. 24. ergo he hath no such things these tearmes being only incerted as to suite with our capacities so that in some sort we might apprehend his manner of action and leportment towards us his creatures SECT 9. How the Body of Christ in the Sacrament is eaten 2.
which we confesse a rare thing to be deserned such we may despaire of because the Apostle forbiddeth us to pray for them 1 Joh. 5. 16. and those for whom the Lord did forbid Jeremiah to pray for Chap. 14. 11. and those for whom our Saviour saith he prayeth not for Joh. 17. 9. what hope was there for these when he forbid to pray for them who if any was to pardon them 2. Though we in charity are to hope the best even of the greatest sinners yet this followeth not that all of them may have grace to repent We judge according to that we see but the Lord seeth the heart and knoweth from the beginning who are his and who are not Now on the contrary side that some in this life are so hardned that they cannot repent and are so incorrigable and without hope of remission of their sins may thus appeare The sin against the Holy Ghost is irremissable as our Saviour saith He that blasphemeth against the Holy Ghost shall never be forgiven Mark 3. 29. therefore there are some in this life which cannot repent neither can have their sins forgivâ—â— them Againe a remarkable testimony of rejection is declared in such as wilfully make away themselves by an untimely death SECT 15. Obj. THe sin against the Holy Ghost is said to be irremissable or unpardonable not because it cannot at all be unpardoned or forgiven but because it is hardly forgiven Ans In answer to this objection the place of the Apostle may be urged who saith that it is impossible for such to be renewed by repentance Heb. 6. 6. so then that which is impossible is not only hardly done but not at all 2. The Free-knowledge and Decree of God concerning the rejection of some is unchangeable and cannot be altered but God hath fore-seen some to be damned and decreed them to be rejected as Judas is called the childe of perdition Joh. 17. 12. therefore it is not possible for such to come to repentance to be saved for those things which are not predestinated cannot be obtained but Cod hath not decreed repentance for such as are rejected and reprobâ—te ergo they cannot repent and where there can be no repentance there can be no remission of sins but some have such hearts they cannot repent Rom. 7. 5. therefore the sins of such are irremissable and cannot be forgiven as one speaking concerning Judas saith that repentance in him was in vaine in regard he had sinned against the Holy Ghost Obj. If it be so that God hath chosen a certaine number to be saved and the rest to be damned then we may live as we list if we be appointed to be saved we must be saved if not we must of necessity be damned Ans We ought not so to reason with our selves but rather We ought to stâ—ive â—o maâ—e â—uâ— calling and election sure strive to make our calling and â—lection sure for who knoweth whether he be elected to salvation or no thou maist for the present be a grievous sinner and yâ—â— belong to the remnant of the election of grace as may be instanced in the Apostle Paul and the Thiese on the Crosse for where sin aboundeth there grace doth superabound but shall we therefore sin that grace may abound no saith the Apostle God forbid for so long as we continue in sin we are the servants of sin and who knoweth the day of his death that he may take his owne leasure to repent and it is a great signe of a reprobate thus to reason and to hazzard his Salvation on so desperate a point It is true if God have appointed thee to be saved thou shalt be saved otherwise not but let us not in the meane time despaire of our selves but use the meanes that God hath appointed to call the Elect for whom God hath called to the end he hath also called to the meanes to obtaine the end albeit some at the eleventh houre therefore whosoever thou art that despisest the meanes maist also be sure never to obtaine the end The cause why I have so long insisted upon this point is in regard I would have it sufficiently opened to every Christian it being the most absolute cause of difference betwixt Christians the clearing of which I am confident will give much satisfaction to the minds of many which are unsetled in this particular which is the hearty desire of the publisher hereof CHAP. IIII. Treateth of the use of the Morall Law SECT 1. IT is reported that those under the notion of Antinomians are such people as deny the use of the Morall Law since the publishing of the Gospel To the clearing of which point we are to consider of the Law of Moses in generall and of the differences of them 1. The Law of Moses delivered unto the children of Israel The Law of Moses of three sorâ— were of three sorts viz. Morall Judiciall and Ceremoniall the first doth prescribe a persect rule of righteousnesse discerning Morall things that are right and just from them that are contrary both towards God and Man in externall and internall duties requiring obedience under paine of everlasting death 2. The Ceremoniall Law concerned such rites and services as Ceremoniall belonged to the externall worship of God prescribed unto that people both to distinguish them from other Nations of the world and to be signes and simbals unto them of the Spirituall grace in the New Testament to be fulfilled by the Messiah 3. The Judiciall Lawes belonged to the Civill State which Judiciall were such ordinances as contained rules of equity for the judgeing and deciding of Civill controversies and questions and decreed punishments for the transgressions against both the Morall and Ceremoniall Lawes and kept the people under obedience As touching the difference of these Lawes the Morall are The Morall Law grounded upon the Law of Nature generally grounded upon the Law of Nature and so are not the other 2. They are perpetuall to endure for ever and so doe not the other 3. The Morall requireth both externall and internall obedience the other only externall the Morall Law was given as principall and the other Lawes were to give place unto them and were the end unto which the other tended and yet these three sorts of Lawes are not severally but joyntly handled by Moses so that amongst the Moralls are found some Ceremonials and amongst the Judicials both Morall and Ceremoniall Lawes this being the difference betwixt the Morall Law contained in the Commandements and the other that the first was delivered by the Lords owne voyce to the people and the other was received by Moses from God SECT 2. 2. AS touching the validity of these Lawes 1. The Ceremonials The validity of Moses Lawes are utterly abolished so that there is now no placâ— for them under the Gospel neither can they be revived without derogation to the Gospel of Christ as the Apostle saith If ye be circumcised Christ
shall profit you nothing Gal. 5. 2. for when the body is come the shadow must be abolished but the Ceremonials were shadowes the body is Christ Col. 2. 17. their Temple signified the Church of God their holy place Heaven their Sacrifices the Passion of Christ their expiations the remission of sins these things then being fully exhibited and fulfilled in Christ have now no more place in the Church Again the Ceremonials served only for that carnall people To what end Ceremonies served which were as children kept in bondage under the rudiments of the world Gal. 4. 3. but now we are no longer under tutors and governours the time appointed by the Father being expired but are set free and redeemed by Christ Another reason for the abolishing of them is in respect of that people to whom they were prescribed as a marke and cognizance to discerne them from all other Nations but now this distinction being taken away and the wall of partition being broden downe both Jewes and Gentiles being made all one in Christ that also is abolished which discerneth them from other people for the causes being changed for the which the Law was made there must needs also follow an alteration of the Law it self As Of the juditiall Law for the Judicials they are neither abolished nor yet with such necessity to be injoyned the equity of them bindeth but not the strict severity they doe not hold affirmatively that we are tyed to the same severity of punishment now as was inflicted then but negatively they doe hold that now the punishment of death should not be adjudged where sentence of death is not given by Moses Christian Magistrates living now under Christ the prince of peace Isa 9. 6. that is of clemency and mercy may abate of the severity of Moses Lawes and mittigate the punishment The severity of the judicial Law to be abated of death but they cannot adde unto it to make the burthen more heavie To shew more rigor then Moses becommeth not the Gospel to extend more favour is not unbeseeming of which two assertions these are the reasons 1. The first is urged from Lukes Gospel where our Saviour Example reproveth his Disciples because they would have had fire to have come downe from Heaven upon the Samaritans by which we are shewed that vengeance is not alwaies to be taken on them that offend because oftentimes clemency is more profitable both for patience in the offended and amendment in the offendâ—r and that by the example of our Saviour Luk. 9. 54. The Son of man is not come to destroy mens lives but to save them 2. In that example of Christ who suffered the woman taken Example in Adultery to escape without punishment of death Joh. 8. 11. from which may be inferred that the Adultresse now is not to be put to death but to live rather to be reconciled to her Husband or to come to repentance in which instance our Saviour doth not abrogate the Law against Adultery but refuseth only to meddle with the Magistrates office And albeit Christ did not exercise the Magistrates office in his owne person giving unto Caesar the things that was Caesars according to his owne direction yet in this case it had not been impertinent to have given directions to have had her before the Civill Magistrate as in another case he did send the Leaper to the Priest Mat. 8. 4. if it had pleased him to impose still the severity of the Law yea our Saviour sheweth by this answer Let him that is amongst you without sinne cast the first stone at her Joh 8. 7. so that he would not have them such straight executors of the rigour of the Law of Moses upon others but rather be severe Judges of themselves and with charitable affections to support the frugality of others to which they themselves were subject unto SECT 3. THe difference betwixt the time of the Law and the Gospel The difference of time to be considered must be considered then they received the spirit of bondage to feare but now the spirit of adoption Rom. 8. 15. Then they which came neare the Mount where the Morall Law was given were stoned or strucken through with a Dart whether man or beast Heb. 12. 20. but it is not so now then the blood of Abel called for vengeance but the blood of Christ now calleth for mercy and so speaketh better things then that of Abel ver 24. therefore to mittigate the severity of Moses Law in some cases yet not leaving sin unpunished nor by connivance cherished it is more sutable to the profession of the Gospel of peace and mercy 4. The continuall practice of the Church sheweth as much The practice of succeeding Churches decline thâ—m to bâ— mitigated that the rigour of Moses Judicials is mittigated the Apostle only willing the infectious man to be excommunicated 1 Cor. 5. 5. by which it seemeth there was no Law in force to put such to death neither therefore was the Law cruell then neither now doth the Gospel seeme to be desolate but in them both the benignity of God appeared yet by a divers dispensation Then by the death of the body the people was rather parged from their sins then condâ—mned but unto us sin is not purged by corporall punishment but by repentance The death of the body then served aâ— an expiation of their sins prefiguring the death of Christ Gal. 3. 13. but now the expiation of sins is by repentance and remission of sins in Christ Now a greater punishment abideth the contemners of the Gospel even eternall in the next world and therefore corporall death is not so much inflicted now As to the continuance of the Morall Law it is yet in force The Morall Law yet in force and is not abrogated in respect of obedience which thereunto is still required under the Gospel but in respect of the curse and â—alidictioâ— which Christ hath taken away so that it is most true which our Saviour saith He came not to dissolve the Law but to fulfill it Mat. 5. 17. he hath fulfilled it in his owne person in keeping it â— In paying the punishment which was due by the Law to the transgressors thereof 3. By inabling us by his grace to walk in obedience to the Law SECT 4. Obj. THe Morall Law only prescribeth duties concerning God and our Neighbour and speaketh nothing of man toward himself 2. It forbiddeth perjury whereas blasphemy and heresie was â—s needfull to be forbidden 3. The precepts of the Sabbath is only expressed whereas there were divers other Feasts as of the Passeover Pâ—nticâ—ast and others which the Israelites were bound to keep 4. The duty of Parents is commanded but not the the love of Parents againe unto their children 5 The inward act of Murder is not forbidden as the inward act of Adultery namely concupisence therefore there is not a sufficient enumeration in the Mâ—rall Law of all Morall