to the judgments of their Auditors and I never heard that Protestant Divines did ever pretend to greater Abilities than they had or to any Infallibility and if we poor Laicks should not be left to our own free judgments and examinations what better choice can we make than to philip Cross or Pile whether to be Prelate Presbyter Independant Quaker or Phanatick Protestant or Papist Turk or Jew Wherefore hath God differenced us from Bruits by giving us light of Reason and of Conscience if others must have the guidance and custody of them and we be led Captive by the Reason and Conscience of other men We ought no more to rely on another man's light of Reason or of Conscience than on another man's eyes to see or legs to walk withall This were but to put a Cheat upon our selves and to cast the care of our Faith and Religion upon others as if not worthy our own care or concern or as if we be seduced they not we were to answer for it God's Precepts were not given to Popes Prelates Priests Councils Synods or particular Churches or to great Clarks only but to every Individual and every man ought to act according as he is perswaded in his own Heart we are Disciples only not Slaves Besides are not Laicks Priests also Is it not Gospel He hath made us Kings and Priests to God and his Father Rev. 1.6 and for certain the Holy Ghost and Learning are not the Clergies Peculiar § As to the Romish Clergy I have much more to say unto them not expecting any just or fair dealing from them for that they have treated us far worse than the Aegyptians did the Israelites for they held them in Bondage but four hundred and thirty years but the Roman Pontiffs have evilly treated us more than that time twice told treated us indeed after a very strange rate as if we could not tell ten or as if we did not know our right hands from our left Treated us as the Philistines did Sampson put out our eyes and then make sport with us our understandings must be captivated to the Popes bare ipse dixit whether with or against Reason or Scripture or indeed against our very Sences and we must be content to be led blindfold into the Abyss of ignorance and destruction where Abbaddon reigns and made believe it is our happiness so to be as if ignorance in good earnest were the Mother of Devotion Dominus Deus noster Papa like God on mount Sinai thundring out his Interdicts that none presume to go up into the Mount nor yet to touch but the border of it not so much as to peep into the Scripture without leave forsooth least we be shot thro with the dart of Ex-communication or drawn into the Inquisition tho all Scripture was given indifferently to all Men by Christ and his Apostles as their only Patent and Evidence for their Inheritance reserved for them in Heaven and is in its own nature profitable for Doctrine for Reproof for Correction for Instruction for Righteousness 2 Tim. 3.10 and tho we are commanded to search them for that in them we have eternal Life 5 John 39. But this ought to be no wonderment to any that they who have kept us blindfold so long should yet desire to keep us hood-winkt still Heroick and publick spirited minds tho long plaid upon and abus'd with shadow of Reason and usurped Powers will at length find words and reasons to ease and right themselves Every Man is too apt to indulge his own fancy and opinions yea and intitle God and his Word to the favouring of them also we shall be all saved or damned according to what our selves not what our Priests do believe and practise Publick refutation of errors tho long received and tho contrary to the design and interest of some and those no small ones hath in its own nature more of Candour and sweetness than of Gall and ought so to be esteemed He doth too proudly scorn his own imperfections and corrupted nature that blusheth to think that he can err and as they betray too much selfishness and weakness who dare not write or speak Truth so do they much more that for ends not good are afraid that Truth should come to light Nature hath not left the most beautiful flesh and blood without some moles some blemishes The Church on Earth tho lovely yet is not without her Naevi some blackness with her oomeliness and to flatter her Children in them is worse than to write a Satyr against them As Revenge is not more due to any Injuries than unto those that are committed against the Church so no Benefits are more valuable than those that are done unto the Church In all Writings great care ought to be taken to write nothing that might give offence nor to omit any thing that can be said in defence of Truth without suffering our Pens to run riot in any thing which by interpretation might be drawn into offence altho the malicious subtilties and prevaricating Wits of some hath made it appear that there can be nothing so moderately spoken which is not subject to depraved expositions My main design is to discover Truth sine formidine oppositi without respect or dread of any interest or party Amicus Praesul Amicus Presbyter Amicus Independens sed magis amica Veritas I am not ignorant how imprudent it is to disoblige or anger great Men or any Party or indeed any number of men I have tasted of that sowr grape already tho by endeavors only to find out Truth by discoursing of it but that Spirit is wretchedly mean that dares not write or speak Truth without a sneaking and pitiful Apology If we had those hungring thirsting and most ardent affections to all sincere uncorrupted and heavenly Truths which are proportional to that Spirit of Christ which is or ought to be in us there would not be such bitter Contests and Animosities as are amongst us for trivials things rather respecting Interest and Domination than the sincere Word of Truth which adds value and honor to every Asserter thereof but receives no value from any Man I have endeavoured quantum in me to do that right to all Perswasions as to urge what may most conduce to the making good of the same and what their cause will rationally bear and that in terms plain and perspicuous without School-tricks If I have missed of my aim the Reason is at hand Bernardus non vidit omnia no more Oraculous or infallible than themselves They that see best see at best but thro a Glass darkly even the Scribes the Wise and the Disputers of this World are many times both far from Certainty and far from Truth and no wonder Hath not God made foolish the wisdom of this World 1 Cor. 1.20 Elias cum venerit solvit dubia THE SUMME Of Mr. J. M. His TREATISE MR J. M. in his Treatise of Civil Power in Ecclesiastical Causes denies the
the Members of the holy Church Triumphant or Militant nor yet consists only of them or of men internally though ineffectually called but of them and of others called only vocatione merè externa by vocation meerly external Thus the several societies of Christian men unto every one of which the name of Church is rightfully attributed as the Church of Rome France Spain England and as of old the seven Churches of Asia which certainly hold a nearer resemblance unto National or Provincial Churches than unto the Gathered Congregations for most certainly each of these had certain particular Congregations under them as London hath must be endued with correspondent general properties and powers belonging of right unto them as they are publick Christian Societies And all the powers given by Christ to the Churches Militant or to visible Ministerial Churches are most properly attributed to such Churches and not to those where two or three or some few only in respect of the whole are gathered and such are our Independent Churches here in respect of the Church of England and such like are our several Parishes which more properly and strictly ought to be accounted of as Members or Homogeneal parts of the Church of England than so many several Churches endued with such powers though in common discourses we may allow them the title or appellation of Churches yet in discourses of this nature being disputative they ought to be distinguished § Unto the Attributes or Prerogatives attributed to the Church in the Apostles or Nicene Creed or unto the Promises annexed unto it in the Scriptures the Visible Ministerial Churches have no claim or title save only in reversion or reflection or in expectancy i. e. the Mystical Body of Christ is only instated in the Blessings Prerogatives and Promises made unto the Church yet from this Body or rather from Christ the Head of this Body both Blessings and Powers do immediately and successively like the precious ointment upon the head that ran down upon the beard even Aarons beard that went down to the skirts of his Garments descend though in different Measures unto the several Members of it as unto National Churches more and greater Powers and unto the several Congregations thereof Blessings and Powers though not in the same measure and fullness and indeed by Analogie and Participation unto all and every one that hath put on Christ by profession Thus we are to conceive of the Catholick Church as of one entire Body made up by the Collection and aggregation of all the faithful unto the unity thereof from which union there ariseth unto every one of them such a relation unto and such a dependance upon the Church Catholick as parts use to have in respect of the whole whereupon it followeth that neither particular persons nor particular Churches are to work as several divided Bodies by themselves which is the ground of all Schism but to teach and to be taught and to do all other Christian duties as parts conjoyned unto the whole and Members of the same Common-wealth or Corporation and therefore the Bishops of the Antient Church though they had the government of particular Congregations only committed unto them yet in regard of this Communion which they had with the universal did usually take to themselves the title of Bishops of the Catholick Church which maketh strongly as well against the new Separatists as the old Donatists who either hold it a thing not much material so they profess the Faith of Christ whether they do it in the Catholick Communion or out of it or else which is worse dote so much upon the perfection of their own Party that they refuse to joyn in fellowship with the rest of the body of Christians as if they themselves were the only people of God and all wisdom must live and die with them and their Generation § To prosecute their own simile of Fraternities or Corporations whereby they claim a power over one another by consent or agreement Be it that every Church exceeds an ordinary Assembly or Multitude in that it is a Society of Men incorporated and every Corporation or Society corporate supposeth an unity more than meerly local between the Members thereof an Union by Laws and Statutes or else they were no more significant than so many men meeting at a Play or Whitsun-Ale quod non est aliquid formatum non est aliquid vere unum that which hath no set form or fashion can have no true real unity for it is the form of every thing which giveth it a distinct entity or unity Hence it is that though all men are mortal yet Corporations consisting of such mortal men are yet accounted immortal because their Laws and Ordinances is the life the soul and spirit of every Corporation or Body Civil every Church in what usual sense soever it be taken is a Society or Body Politick though every Society or Body Politick is not a Church And that which differenceth the Church properly so called from a Society or Body meerly Civil is the diversity of Laws and Ordinances and the different manner of union between the Members All this is to fortifie and to make plain their simile and which they will not gainsay Yet withal I shall commit to their consideration that there are no Corporations in England nor in any well governed Commonwealth without a proper Charter from the Crown and Laws of the Kingdom to authorize them to be a Corporation and to make By-laws as they call them or to have power one over another So none of them are independent of the publick Laws of the Kingdom or Nation whereof they are Subjects or have any authority to form or establish themselves by any power of their own but by what is derivative from some other power paramount So also there is no Parish in England nor any Company of Christians that have power of themselves so to confederat or congregat into a Church such a Church as hath all the Powers and Attributes wherewith a National Church is endowed and to meet as an Independent Congregation to make Laws choose Officers censure Offenders make Canons and Orders in circumstantials without authority first obtained from the supreme Powers legislative or without any Supervisors or Superintendents or Laws over them if every particle of the Church hath this power derived unto it from Christ then certainly the same cannot be denied to a whole National Church and whether be more just or equal that a part should govern the whole or the whole the parts judg ye Power to meet to fast and pray to break bread and administer Sacraments which renders them capable of the appellation of a Church cannot reasonably and ordinarily be denied unto them yet this doth no way qualifie them to be Independent The strength and virtue even of the Law of Nations is such that no particular Nation can lawfully prejudice the same by any their several Laws and Ordinances more than a single person by his
it is possible so it is very probable that both the Independent and Presbyterian Government would incroach and intrench on the Civil Powers so natural is it for every power to incroach upon another and either jostle it quite out of doors or make the Civil subservient to the ecclesiastical Power the sad effects of which hath been manifested in Scotland already where the Presbytery when they will speak out plainly claim to be coordinate at least with the Civil Jurisdiction and if we consult their practises we shall find them Paramount § According to Sa. Rutherford there is a mutual and reciprocal subjection of Magistrate and Pastor Pastors as subject in a Civil Relation and Magistrates as they have Souls and stand in need to be led to Heaven are under Pastors and Elders For if they hear not the Church and commit incest they are to be cast out of the Church 18. Matth. 1. Cor. 5.16 Rom. 17.1 1. Thes 3.14.15 that God respecteth not the Persons of Kings and we find them not excepted If the Preachers of the Gospel be to all believers over them in the Lord 1. Thes 5.12 1. Tim. 5.17 they have some Authority over the Christian Magistrate Divine Right of Church Government and Excommunication Presbytery displayed printed 1644. and reprinted 1663. together with the forms of Church Policy claimed and presented to the Convention at Edenburgh in January 1560 drawn up by Knox and to the Parliament of Scotland and sitting in Striveling 1578. by Mr. Andrew Melvil and together with their particular proceedings justifying their Arguments by their Facts truly related by King Charles the first in his large Declaration concerning the late tumults in Scotland printed 1639. do abundantly make it appear that their Maxims relating to Church and State Policy are the same with the Jesuits their Sermons delivered according to the Dialogue of Becanus Scippius and Eudaeman Johannes and their Arguments to be taken out of Bellarmine and Suarez as may also appear by King James his monitory Preface and his Apologia for the Oath of Allegiance and by the Books written in Defence of them both To this Assertion also give Testimony the Writings of Buchanan and Knox c. of old and Sa. Rutherford in his Lex Rex printed 1644. and his Plea for Presbytery printed 1642. and his Divine Right of Church Government and excommunication printed 1646. and a 100 more Pamphlets of later days § If we examine their practises in particulars most notoriously known we shall find them answerable to their Positions Upon the return of Angus Arrol and Huntley Popish Lords Fugitives for some Rebellious designs into Scotland Anno. 1596. K. I. and convention meeting in August at Falkland intended to shew some favour to them which being ratified at another convention of the States at Dunfermling in Septemb. the Church forsooth took pet at it and thereupon entred into a Combination to cross and prevent it K. J. for the better preservation of his Realm in peace and setled quietness consulted with much kindness Mr. Robert Bruce as one for whom the King had a particular kindness and the most leading man amongst them who was very willing that Angus and Arrol should return on the conditions proposed but by no means would admit that Huntley should return though he marryed the Kings Cousin whom he accounted as his own Daughter and offered to satisfie the Church and fulfil the conditions required and one who had the greatest power amongst them and therefore his Interest most likely to do the K. most service or most prejudice whereupon Bruce most insolently replyed I see Sir that your resolution is to take Huntly into favour which if you do I will oppose and you shall choose whether you will lose Huntley or me for us both you cannot keep There 's your Presbiter in his right Colours This done the Commissioners of the Church which Stile they most wrongfully assume and monopolize to themselves only as if the King his Council and Parliament I might say the meanest of their Congregations were not as much of the Church as themselves assembled at Edenburgh where they ordained to acquaint all the Presbiteries with what had been done and passed finding great fault with the Conditions granted to Huntly and the rest by the King and the Conventions as bringing a manifest hazard both to Church and State and therefore was desired to inform their flocks and both by publick Doctrine and private Conference to stir up the Country people to apprehend the danger to be in readiness to resist the same Oh brave Sheba's Trumpeters of Sedition and Commotion a speedy way to set a whole Kingdom against the King in a trice they proceeded yet farther by proclaiming a day of Humiliation through the whole Country to be on the first Sunday mark that in December that in Nomine Domini they might with the better grace fast for strife and debate and to smite with the fist of Wickedness and the cause assigned was the return of the excommunicated Lords whereby danger was threatned to Religion mostly made a Dequoy to intice heady and highminded men and despisers of Government not modeled by themselves to Rebellion and therefore the Presbyteries should call before them their Entertainers Resetters and such as keep company with them and proceed summarily with the censures of the Church una citatione quia periclitatur salus ecclesiae Reipublicae I wonder where this Jure Divino Power is to be found that they assumed this Prerogative to Cite Summon c. any for causes of Rebellion or censure by excommunication A meer device of their own which they can never make clearly out either what it is or of what extent or if there be any such thing that they only have power to execute it or that they can delegate it Nor rested they here but ordained that a number of Commissioners selected out of all the quarters of the Country should reside at Edenburgh to receive advertisements as should be sent from other places and take advice upon the most expedient in every case and in every business that occurred by direction of this Council which by a new name was now forsooth called the Council of the Church And was not this to erect Regnum in Regno If the punishment and pardon of Rebels be not a civil affair I do not see what is But rather than they will have their power docked they will by their Inordine ad Spiritualia their Pastoral Sheep-hook hook even Crowns and Diadems within the verge of their mitered Caps and Powers Whilst these things were agitated divers conferences passed between the King and them wherein the King and his Council made many prudent and gracious Offers and condescentions with great respect to the priviledges of the Church but no reasonings prevailing with them the King was forced to express and said that there could be no agreement so long as the marches of the two Jurisdictions were not distinguished that in their
only the Ministers but the Teachers too as also the Elders and Deacons yea even of the Multitude which are willing to conser their gifts received of God 2 Cor. 4.13 to the common utility of the Church Luke 2.46 47. and c. 4.15 16. c. fol. 47.48 § During the Contest between Adrian the Sixth and the German Princes in Anno 1523. in the case of Luther they thinking it reasonable did signify unto his Holiness from the Dyet at Noremberg that married Priests and Religious persons who returned to the world in case they did commit any wickedness that the Prince or Magistrate in whose Territory they shall offend ought to give them their due chastisement which did not please the Pope and therefore he did reply That it would be against the Liberty of the Church and the Sickle would be put into another mans Field and those men would be censured by the World who were reserved unto Christ For Princes should not presume to believe that they were devolved to their Jurisdiction by their Apostacy nor that they could be punished by them and for their other Offences in regard the Character remaining in them and the Order they are ever under the power of the Church neither can Princes do more than delate them to their Bishops and Superiors that they may chastize them Conc. Trid. 27.28 Thus let Pope and Presbyter go hand in hand as to Spiritual Empire and Dominion Though it be besides my purpose to examine particulars yet in the general I cannot but wonder that so many learned and conscientious persons men of great abilities and good lives should countenance and defend that Church Discipline and Government as it is composed and compounded by Calvin the first Brocher and Hammerer thereof as taught by Christ and his Apostles in the Word of God when no Father ever witnessed no Council ever favoured no Church ever found out or practised it since the days of the Apostles and when the general and successive consent of all succeeding Ages is resolute against it as never expounding Pauls words in favour of it till about this last Century and this in opposition unto and derogation of Episcopal Regiment which on the contrary hath been observed every where for many Ages and Generations throughout the Christian world nemine contradicente except the old Heretick Aerius No Church till Calvins time ever alledging or perceiving the Word of God to be against it for if but any one Church upon the face of the whole earth that hath been governed by Calvins or the Scotch Presbytery or any one Church that hath not been ordered by Episcopal Regiment since the death of the Apostles could possibly have been found out no doubt but that we should long since have heard of it with our ears and seen it with our eyes in their Writings for that the Favourers and Abettors thereof have wanted neither abilities industry nor stomack neither to make it known Besides to me it seems strangely improbable I might say impossible that the Church of Christ should never know what belonged to the Government of her self till of late and that the Son of God should be spoiled of half his Kingdom by his own Servants Citizens nay Martyrs for 1500 years together without remorse or remembrance of any one man that so great injury was offered him and without one Champion to throw out his Gauntlet in the demand and challenge of his right Moreover how is it possible that all the Churches in the world should with one consent immediately on the Apostles deaths reject that form of governing the Church according to the Geneva cut which they would fain perswade you to believe was setled and approved by the Apostles and embrace a new and strange kind of Government Episcopal without Precept or Precedent for their so doing for my part I think it much more safe prudent and reasonable to esteem this a new device of Calvins a Chintera of his own brain set up to serve his own ends and to introduce his own Domination than to proclaim so many Apostolick men and antient learned Fathers to be manifest despisers of Episcopal Discipline and voluntary Supporters if not Inventers of Antichrists Pride and Tyranny § I find four Priviledges extraordinary given by Christ to the Apostolic Function requisite for the first founding of the Church What Privileges peculiar to the Apostles which died with them 1. Their Vocation immediate from Christ not from Men nor by Men Gal. 2.12 and their immediate instruction in the mystery of Christ by Christ himself 2. Their Commission extending over all the Earth without limitation to any place 3. Their direction infallible the Holy Ghost guiding them whether they wrote or spake This Office by consent of all Divines begun and ended in their persons to whom at first it was committed And except that Man of sin that hath entred by intrusion and violence into the Prerogatives royal of Christ no man would dare to arrogate the Privileges of this Calling He indeed challengeth as in the right of Peter universal power over the whole Church on earth He assumeth and appropriateth to himself glory of Miracles but all lying in form or end and if we were so mad as to believe infallible assistance of the Spirit in all things that he shall sententiously deliver to the Church out of his Chair of Pestilence Sapientum octavus Apostolorum 41. 4. Their power wonderful as well to convert and confirm Believers as to chastize and revenge Disobeyers whereby they did not only speak with tongues cure diseases work miracles know secrets understand all wisdom but gave the Holy Ghost to others that they might do the like and that they might store the whol world out of hand with meet Pastors and Teachers All which were given to their individual persons and were thought requisite by that wisdom which is above for the first spreading of the Faith and planting of Churches amongst Jews and Gentiles that all Nations might be converted unto Christ by the sight of their Miracles and directed by the truth of their Doctrine § But although all these died with their persons But and what delegated to their Successors to remain for ever yet are there other three and some make four points of Apostolic delegation which have and must have their permanency and perpetuity in the Church of Christ the better to maintain and propagate the Church once setled and Faith once preached As 1. Dispensing the Word 2. Administring the Sacraments 3. Imposing of hands 4. Guiding the Keys to shut or open the Kingdom of Heaven These especially the three first parts of the Apostolic Function are not decayed and cannot be wanted in the Church of God and are now seated in our Bishops and Presbyters by Apostolic successive delegation The first Two by reason they are the ordinary means and instruments by which the Spirit of God worketh each mans salvation must be general to all Pastors and Presbyters the
Dog with a fire Brand in his Mouth the signification and application whereof I leave to every Reader to make Only his deportment towards the Albigenses is storied to be rabying against whom he so Preached adeo quidem ut câ—ntum haereticorum millia uh octo Millibus catholicorum fusa intersercta fuisse perhibeantur saith one of him and of those who became Captives 180 were Burnt to Death the first Example that I find in the Church of Rome of putting Dissenting Bretheren to Death Of this order was this precious Inquisitor Jacomello to Arms alleadging for their Justification that Magistrates were set over them by God and themselves for the good and behoof of the Governed and not the Governed Ordained for the Lusts of Magistrates to be destroyed and killed at pleasure that their Condition being desperate they might use Arms in their own Defence and that in their Condition their appeal unto Arms was not so much against the Prince as against the Pope who usurped more Authority than did Dejure belong unto him and did also abuse the Authority of their Prince by subtle and crafty seducements for his own sinister ends Hence there were War all this year and part of the next And the Duke having made more than a years tryal to reduce them by Wars and Punishments being therein assisted with Money from the Pope and at last after many Skirmishes an Appeal being made unto the Lord of Hoasts by a formal pitcht Battel the Duke lost 7000 men slew but 14 of his Enemies and tho he did often recruit his Army yet had he always the worst Therefore the Duke wisely considering that he did thereby only make his Subjects the more Warlike and teach and inure them more Stoutly to Offend him Consume his own Country and VVast his Treasury he resolved to receive them into favour and made an agreement with them 5º Junij in which he pardoned all past faults gave them Liberty of Conscience appointed them places where they might meet gave leave to those that were Fled to return and restitution of Goods to those that were Banished Which Agreement very much distasted the Pope that an Italian Prince who had been Assisted by him and might have more need of him should yet permit Hereticks to Live freely in his Territories and for that the example would be urged by greater Princes when they inclined to permit another Religion whereof he bitterly complained in the Consistory comparing the Ministers of the most Catholick King with the Duke who having about the same time discovered 3000 Lutherans who went out of Cosenza and retired themselves to the Mountains to Live according to their Doctrine did Hang some Burn others and put the rest into the Gallies but the Duke justifying his Cause with such Reasons which the Pope not being able to answer did Acquiesce And are not such Councils such Advisocs greater marks of an Hireling or a Butcher than Obedience to the Pope a true Mark of the Church Appello ad Caesarem Deum Deorum Dominum Dominorum qui non accipit personam neque recipit munus 10 of Deut. 17. § About the same time there were great Troubles and Disorders in France for cause of Religion Multitudes disdaining to see poor Innocent Christians drawn every day to the Stake to be Burned Guilty of nothing but of Zeal to Worship God to keep a more intimate near and dear Communion with their God and to fave their own Souls These Humors were not Purged nor yet allaied neither by Punishments nor Pardons proferred and Proclaimed but that greater Tumults were raised in Province Languedoc and Poicton whether the Preachers of Geneva were called and came willingly by whose Sermons the number of the Protestants did daily increase examples of great fear being always joyned with others of equal boldness for the quieting of which Humors Francis the 2d the 11º Aprilis 1559. intimated a National Synod as a proper Remedy But the same Hireling Pius the 4th as before in the cause of the Duke of Savoy did most severely complain that the King had Pardoned Hereticks and Errors committed against Religion wherein none had Power but himself and that he would not by any means Consent to an Assembly of Prelates either in France or elsewhere for that a National Council of that or of any other Kingdom would be a kind of Schism from the universal Church give bad example to other Nations and make Prelates proud assuming greater Authority with Diminution of his own and that to consent to a National Synod was to consent that the Axe should be laid to the Root of the Papacy and that by consequence it was an Alienation from the Apostolick See As if God had not given to every National Church and State all things necessary to Govern themselves by but that they must all run to Rome and Romish Priests for redress nay this good Shepherd commanded his Nuntio to intimate farther to the King that if he would resolve to compel his Subjects by force that he would assist him with all his Power and Labour that the King of Spain and Princes of Italy should do the like But if he refused to compel his Subjects by force then his Nuntio was to insinuate to him that all the mischief and Poyson came from Geneva that the extirpation of that root would take away great part of the nourishments of the Evils that disquieted his Dominions § Dissentions and Troubles Fears and Jealousies still increasing in France the King maugre all the Popes Arguments and Interests called a great Assembly at Fountain Bleau 21 Aug. 1560. who being Petitioned by the Reformatists desired nothing but a moderation of their cruel Punishments and that they might make publick profession of their Religion to avoid suspition which might arise by Conventicles or private Assemblies John Monluc the Bishop of Valence did therein complain that Provision had not been made against them because the Popes had no other aim but to hold the Princes in Wars and the Princes thinking to suppress the Evil with Racks and Tortures having not attained their desired end nor the Magistrates and Bishops justly performed their Duty the principal Remedy was to fly unto God to assemble Godly Men to find a way to root out the Vices of the Clergy to forbid Infamous and Immodest Songs and instead of them to Command the Singing of Psalms and Holy Hymns in the Vulgar Tongue And farther shewed that they did grievously erre who troubled the Publick with Arms upon pretence of Religion and that their error was as great who Condemned to Death those that adhered to the New Doctrine only for the Opinion of Piety During these disorders Francis the first Dying the 5th of Dec. 1560. and Charles the 9th Aged 10 years Succeeding he more like the good Shepherd than he that Styled himself Pius by the mature advice of his Council after Solemn and great Consultations and deliberations about the Troubles and Disorders in
were altogether unacquainted with the Doctrines of Ecclesiastical greatness Liberties or Licence rather Immunities and Jurisdictions that are now claimed by the now degenerate and Bastardized Romanists who tho of Rome yet are not true Romanists indeed who under a Spiritual pretence but with a secret ambitious end and desire of Worldly Wealth and Domination would free themselves from the obedience due unto the Prince and by false insinuations take away the love and reverence due by the people unto their Prince and cement it unto themselves And to bring these things to pass they have lately invented a Doctrine of Vniversal Monarchy and have erected an Order of Jesuits and a Court of Inquisition whose main concern and design is to maintain the Popes Power to be above that of Kings which Doctrine was unheard of till the dayes of Hildebrand I. Gregory the Seventh 1073. neither is there any Book found concerning it till about the year 1300. then did they begin to write of it scatteringly Vide Gold astum but there were not above two Books which treated of nothing else but this until about the year 1400. and three until the year 1500. after this the number encreased a little but it was tolerable But after the year 1560. this Doctrine began to encrease in such manner that they gave over writing of other Doctrines and little was printed in Italy but Books in diminution of Secular Authority and exaltation of the Ecclesiastical The Confessors likewise need no other learning to be approved of whence is universally spread a perverse opinion that Princes and Magistrates are humane Inventions yea and Tyrannical that they ought only by compulsion to be obeyed that the disobeying of Laws and defrauding the Publick Revenues is no sin and he that doth not pay if he can but fly from it remains not guilty before God And contrarywise that every beck of Ecclesiastical persons without any other thought ought to be taken for a Divine Precept and binds the conscience And this Doctrine above all others is the chiefest cause of most or of all the Inconveniencies which have happened in these latter Ages In Italy Books that defend the Princes Temporal Authority and affirm that Ecclesiastical Persons are also subject to publick Constitutions and punishable if they violate the publick tranquillity these are condemned Books and suppressed more than any others They have gelded the Books of Antient Authors by new Printing of them and taken out all which argue or plead for Temporal Aurhority so that if in Authors we find no good Doctrine favouring Temporal Authority we know who hath taken it away If we find any that exalteth the Ecclesiastical we know who hath put it in and in truth we can be assured of the truth of no Book that hath been under their censures And it is also most evident that those who desire to have an unquestionable liberty to brand the lawful Temporal Power and that Doctrine which opposeth it self to their attempts with the name of Tyranny do design that under pretence of Religion they may become Arbitrators of all Government From henceforth these Doctrines and Tenets did wonderfully increase and multiply spawning out others as prodigious and Monstrous as themselves so that in the Sixteenth Century and in the dayes of Paul the Fifth more especially they arrived unto most admirable perfection for in his dayes Books were Printed as one well observes by hundreds Padre Paolo nay by thousands the purports of which being summarily collected by a diligent Observator and Contemporary of the same time he hath Recorded them to be that the Temporal Power of Princes is subordinate to the Power Ecclesiastical and subject to it consequently that the Pope hath Authority to deprive Princes of their Estates for their faults and errors which they commit in Government yea tho they have not committed any fault when the Pope shall judge it fit for the good of the Church that the Pope may free Subjects from their obedience and from their fidelity which they owe unto their Princes in which case they are obliged to cast off all subjection and even to pursue the Prince if the Pope command it and altho they all agreed to hold these maximes yet they were not all at Accord touching the manner for they that were touched with a little shame said so great an Authoriy did not reside in the Pope because Jesus Christ had not given him any Temporal Authority but because this was necessary for the Spiritual Wherefore Jesus Christ giving Spiritual Authority had given also indirectly the Temporal which was a vain shift seeing they made no other difference than of words But the greater part of these men spake plainly that the Pope hath all Authority in Heaven and Earth both Spiritual and Temporal over all Princes of the World no otherwise than over his Subjects and Vassals that he might correct them for any fault whatsoever that he is a Temporal Monarch over all the Earth that from any Temporal Soveraign Prince men might appeal to the Pope that he might give Laws to all Princes and annul those which were made by them for the exemption of Ecclesiasticks they all with one voice denied that they held it by the Grace and Priviledges of Princes altho their Laws to that purpose Constitutions and Priviledges be yet extant but they were not agreed how they had received it some of them affirming that it was de Jure Divino others that it came by constitutions of Popes and Councils But all consented upon this that they are not subject to the Prince no not in case of Treason and that they are not bound to obey the Laws unless it were vi directivâ And some passed so far as to say that the Ecclesiasticks ought to examine whether the Laws and Commands of the Prince be just and whether the People be obliged to obey them and that they owe not unto the Prince either contributions customs or obedience that the Pope cannot erre or fail because he hath the assistance of the Holy Spirit and therefore that it is necessary to obey his Commandments whether they be just or unjust That to him appertains the clearing of all difficulties so as it is not lawful for any to depart from his resolution nor to make reply tho the resolution be unjust That tho all the World differ in opinion from the Pope yet it is meet nevertheless to yield to him and he is not excused from sin who follows not his advice tho all the World judge it to be false Their Books were full also of such other Maxims that the Pope is a God upon Earth a Son of Justice a light of Religion that the Judgment of God and the Pope is one and the same thing as also the Tribunal and the Court of the Pope and God That to doubt of the Power of the Pope is as much as to doubt of the Power of God And it is notable what Cardinal Bellarmine hath
repugnant to good Government Certainly those Princes are much very much to blame and guilty of a great sin that neglect to preserve that Jurisdiction and Power that God and the Governed have given them because their Authority is given unto them not for themselves but for the benefit of the People they being the depositaries the Custodes and Executors not the Patrons of that Authority to change impeach or diminish it at their own Will and pleasure Wherefore it is a gross ignorance and a most wretched sin not to maintain that which God hath conferred upon them and Princes are not peradventure guilty of a greater sin and offence before God than out of an ignorant Zeal to have suffered so great a part of their power to be usurped from them by Ecclesiasticks and that they are no longer able to rule their people committed to their Charge without admitting and intermixing an Ecclesiastical Government to bear some sway of which all Popish Princes are highly guilty The long negligence of Princes in this particular hath been pernitious to the true legitimate Church of God truly so called and to all Ecclesiastical Order and happily the true Original found of all those mischiefs which by gradations hath brought into the Church the most Worldly politick and selfish Government that ever was and thereby busied the Ecclesiasticks in things not only different but also contrary to the Instituted Ministery of Christ keeping Christendom in perpetual discord and even the Divisions that are at this day amongst Christians so irreconcileable by any other means than the Omnipotent and miraculous hand of God which were not bred so much by Obstinacy in diversity of Opinions and Contrariety of Doctrine as from the strife about Jurisdiction which after by degeneration and growing into Factions hath taken up the Mask of Religion And it is observable that the best Princes from time to time have been they that have kept their Jurisdiction most intire and the negligent Princes they that have given away or lost a great part or by their Insufficiency suffered others to Usurp or Metamorphize it with a deformation from its purity which it first had in the Church And for a probate of this it is not necessary to run back to the examples of the Constantines the Theodosioes the Justinians whose Laws and Codes whoever will read shall find this to be true but to those that are nearer to our own Age and to those whom the Roman Church this day acknowledgeth to be even the Basis of their Temporal Greatness Charles the Fifth Philip the Second and other Catholick Kings It will be hard to find such a Government amongst Christians which at some time or other hath not suffered by Encounters with the Court of Rome about its Jurisdiction It was about 1100 years since the abuse of imploying Spiritual Arms to Worldly ends crept in to maintain their usurped Powers whereby they have given an Eternal Scandal to Religion and are now grown so Kâ—gnaviter impudentes That the Catholick Religion with them is no other but what their own pride ambition interests will and pleasure do dictate Memorials are in all Histories of the lamentable Tragedies that have succeeded when Popes have proceeded to Excommunicate Princes and publish Interdicts against Kings and States and what hath been the occasion of the quarrels but Jurisdiction witness the centum gravamina of Germany During the Quarrels between Pope Paul the Fifth and the State of Venice there wanted not Writers that reckoned up the intollerable oppression of Princes by Popes who both in times past and present make lamentable and continual complaints of them A Catalogue of which Books may be seen at the end of the Memoires of Philip de Canay and also in Goldastus The dayly vexation which they have by the Nuntioes treating with Princes as imperiously and insolently as if they were his Slaves carrying alwayes before them the Medusaes head Pretence of Religion to fright the fearful and such as do not dive and penetrate into the depth of their Secrets the Arcana of the Papacy which happily the profoundest Polititians are not able to do so dark are their works and so deep even unto Hell do they dig to hide their Councils a shrewd sign that they are deeds of darkness and cannot abide the light They farther shewed that nothing would content the Pontificians but the Servitude and Subjection of all Italy at least So easily and ordinarily is Religion made a Stalking Horse or Instrument of the greatest wickedness by those who are either fallen from Truth or else fascinated by some more potent error suffering themselves to be guided or blinded by corrupt and worldly Byasses Paul the Fifth was so bent upon his own Jurisdiction and of that Pontificial Chair that his great design was to Establish a Congregation in Rome whose only study and charge should be to consider of the means whereby Ecclesiastical Authority might be maintained and enlarged and to mortifie the presumptions of Secular Princes In order whereunto he sent into all Courts and Kingdoms such Nuntioes and Agitators as were inclinable to like thoughts His Nuntio in Venice was so passionate in this Cause that he blushed not to say unto the Duke in full Assembly that Almes and other works of Piety the frequenting of Sacraments and all other good and Christian Actions ad nihilum valent ultra were nothing available if men did not favor the Ecclesiastical liberty these were his words And in his ordinary discourse would often say that Christian perfection doth not consist in Almes-Deeds and Devotions but in exalting the Ecclesiastical Jurisdiction which is the true Cement of that perfection No wonder that the Nuntio was so peremptory when the Pope himself would say that he was placed in that Chair for to sustain the Jurisdiction Ecclesiastical that he would not endure Secular Princes to Judgâ— Ecclesiastical Persons who are not subject unto Kings and whom they cannot Chastise tho they be Rebellious that he had power over all and could deprive Kings and to this end had Legions of Angels for his aid and assistance that tho he should lose his skin yet would maintain the Cause of God and his own Reputation and in defence whereof he would think himself happy to lose his blood Trim Tram like Master like Man Moreover they are arrived at the Quintescence of Policy as to maintain in all places a terrible faction and pay them with the Purses of that State whereof they Plot the utter Ruine Whither all these Doctrines tend he that will but open his eyes may see even to make the Pope the Head and Confaloniere the chief Standard-bearer of the Church and Emperors Kings and Princes their Caudataries only to carry their Traines after them In plain English if these Doctrines be received as true and Censures and Excommunication of any force or virtue as they are but mear vanity and Bug-beares All Princes were in a sad condition nay utterly undone both in
to be Anti-Christ Thess 2.2 yet these men with the Quintescence of Sophistry have observed many new Mysteries in the Old and New Testament and plainly see the Pope in all his Pontificalibus in many Texts thereof which we may safely swear the Holy Prophets Evangelists and Apostles never saw nor intended nor possible for any mortal wit to make good As to the Text The Nation and Kingdom that will not serve thee shall be rooted out By thee if you will believe the Papists Esa 6â— 12 is now since the Incarnation of Jesus meant the Church of Rome that is in their Dialect the Pope which happily incouraged Pope Julius the Third to stamp his Coynes with this Circumscription Gens quae non servierit tibi peribit Now service in Romish understanding is to be Executioners of the Popes Commands without questioning whether just or unjust Sententia Pastoris sive injusta timenda and according to some tenenda I can easily be perswaded to believe that Papists do understand the true Scope and meaning of that Text and Chapter viz. Isay 60.12 as well as we but I cannot be so easily perswaded that they who draw such wrong Conclusions out of such right Premisses do believe themselves I doubt they rather presume to out-wit us by their Subtilties and Sophistry then convince us by sound reason The whole Scope and purport of that Chapter is only to set forth the Glory of the Church in the abundant Access of the Gentiles and the great and glorious blessings that shall accrew unto them after a short assliction Now if by intendment of the Prophet the Pope is meant by the 12. Verse we shall have brave Popes indeed for then unto them also must necessarily belong all those other glorious Attributes Recorded in the same Chapter for they all are relatives tending and pointing unto one and the same thing and if they belong unto Signior Papa then by the rule of consequences is the glory of the Lord risen upon them and darkness shall cover the Earth and gross darkness the People but the Lord shall arise upon him and his glory shall be seen upon him v. 1 2. and the Gentiles shall come to his light and Kings to the brightness of his rising v. 3. And the Sons of Strangers shall build up his Walls and their Kings shall Minister unto him his Gates shall be open continually they shall noi be shut day nor night that men may bring unto him the forces of the Gentiles and that their Kings may be brought and the Nation and Kingdom that will not serve him shall perish v. 10 11 12. And the Sons also of them that afflicted him shall come and bow unto him and all that despised him shall fall down at the Soles of his Feet to kiss his Feet and they shall call him not the Vicar of Christ but the City of the Lord the Sion of the Holy one of Israel not of Rome v. 14. And God will make him an eternal excellency not a Butcher of Kings and Saints but a joy of many Generations and he shall suck the Milk of the Gentiles and shall suck the Breasts of Kings c. and so to the end of the Chapter Now either all these glorious Consignments must belong peculiarly unto him or not any one of them as every one that hath learnt his Grammer can easily tell And he that is but little versed in Scripture can tell that they belong not to him but unto Christ What is this appropriating unto himself Attributes Divine less than to oppose and exalt himself above all that is called God or that is Worshipped so that he as God sitteth in the Temple of God shewing himself that he is God 2 Thess 2.4 who I beseech you is more omnipotent Christ the eternal Head and Law-giver of his Body the Church or his Romish Vicar that claims to Interpret and dispence with God's own Laws at his pleasure I wonder if ever such Blasphemies shall be forgiven Now under these borrowed figurative Speeches the Prophet describes the Glory of the Church of the Gentiles and more especially of Christ the Head thereof and doth thereby denote Christ's Spiritual Worship and Service and not the least hint of any Temporal Dominion to be devolved on Nostro Signior Papa so the Texts are admirable and true in their own proper sense and meaning but the Application of them made by the Papists is erroneous nay devillish even from their Father the Devil This misapplication of Texts is the general vein of Fallacy that runs quite thro most Popish Interpreters descanting on Texts of Scripture Now Kings and Kingdoms serve the Church not in that she exerciseth any Temporal Dominion of her self but because God hath given and committed the Sceptre of his Word by which he Rules and Governs unto the Churches Care and Custody So the Homage of bowing and falling down at the Soles of his Feet are honors indeed but not due to the Pope but to their and our Head Christ blessed for ever who is worshipped in the Church not as Papists deem who think they Worship Christ when they kiss his Vicars Pantable with the Cross imbroidered upon it but when they serve and honor him by obeying his voice in the Ministery of his word so the Strangers and Gentiles should willingly submit themselves to yield obedience unto Christ whose Majesty shines in the Doctrine which himself Administers by the Service of men so by Milk and Breasts are meant the Service and Obedience the Gentiles should render unto the Church to nourish her off-spring so all these sigurative expressions must be referred to the Spiritual Estate of the Church that God may be purely worshipped in her that the Ministery of the word may be advanced by all the Sons of the Church unto which the Pope is as much obliged as the meanest of his Vassals by all which it is apparent that there is not one Jota of that Text giving the least Temporal Power to the Pope over Kings and Princes In this saith St. Austin Kings serve God if in their Kingdoms they command that which is good and prohibit that which is evil not in Temporal affairs only but in matters of Religion also Cont. Cresc Lib. 3. c. 5.1 And again Ep. 48. Kings serve Christ in making Laws for Christ so that commanding the People to reverence the word and obey God and the making of strict Laws to keep men in the Faith and Church of Christ that is the true service which Princes owe to Christ and his Sion his Church and which Papists deny them to meddle withall and endeavor to prove that Popes only are Rulers of the Church out of Acts 20.28 take heed therefore unto your selves and unto all the Flock over which the Holy Ghost hath made you Overseers to feed the Church of God And out of Hebr. 13.7.17 Remember them which have the Rule over you who have spoken unto you the word of God whose faith follow
Civil Magistrate to be Custos utriusque tabulae unless be meant by Keeper the Defender only And averrs That it is a false and deceivable Maxime not to be defended or maintained by any Proof or Argument which hath not in that his Treatise been first or last refuted Therein also averring That there can be no place left for the Magistrate or his Force in the settlement of Religion by appointing either what we shall believe in divine or practice in religious things And that to compel but outward Profession is to compel Hypocrisie not to advance Religion And that Christian Liberty sets us free not only from the Bondage of Ceremonies but also from the forcible Imposition of Circumstances of Place and Time in the Worship of God though imposed with a confident perswasion of morality in them which he holds to be impossible in Place and Time And that the settlement of Religion belongs only to each particular Church by perswasive and spiritual means within it self And that the defence of things religious setled in the Churches within themselves and the repressing of their Contraries determinable by the common light of Nature only belongs to the Magistrate All which he endeavours to make good by four Spiritual Reasons as he calls them as on a firm square 1st That Protestants have no other Divine Rule or Authority from without them warrantable to one another as a common ground but the Scripture and no other within them but the illumination of the Spirit so interpreting that Scripture as warrantable only to our selves and to such whose Consciences we can so perswade can have no other ground in matter of Religion but only from the Scriptures And these being not possible to be understood without the Divine Illumination which no man can know at all times to be in himself much less to be at any time for certain in any other it must follow That no Man or Body of Men can be the infallible Judges or Determiners in matters of Religion to any other Mens Consciences but their own f. 6. Wherefore if we count it a crime for Papists to believe only as the Church believes how much greater crime will it be for a Protestant to believe as the State believes And it being the general consent of all Protestant Writers That neither Traditions nor Councils nor Canons of any visible Church much less any Edicts of any Magistrate or Civil Session but the Scripture only can be the sinal Judge or Rule in matters of Religion f. 7. and that only in the Conscience of every Christian to himself which Protestation made by the first publick Reformers of our Religion against the Imperial Edicts of Charles the 5th imposing Church-Traditions without Scripture gave first beginning to the Name of Protestant And therefore the Conscience not being the Magistrates Province he ought not to force or impose because he hath no right to judge and yet when he comes to the Toleration of Popery he seems to be of another mind averring § But as for Popery and Idolatry why they also may not hence plead to be tolerated I have much less to say For that their Religion the more considered the less can be acknowledged a Religion but a Roman Principality rather he might have said an entire Apostacy from the Apostolick Faith endeavouring to keep up her old universal Dominion under a new Name and meer Shadow of Catholick Religion being more rightly named a Catholick Heresie against the Scripture supported mainly by a Civil and except in Rome by a Forreign Power Justly therefore to be suspected not tolerated by the Magistrate of another Country besides of an implicit Faith which they profess the Conscience also becomes implicit and so by voluntary servitude to Mans Law doth forfeit her Christian Liberty who then can plead for such a Conscience as being implicitly enthralled to Man in stead of God almost becomes no Conscience as the Will not free becomes no Will Nevertheless if they ought not to be tolerated it is for just reason of State more than of Religion which they who force though professing to be Protestants deserve as little to be tolerated themselves being no less guilty of Popery in the most Popish Point And for Idolatry who knows it not to be evident against all Scripture Old and New and therefore a true Heresie or rather Impiety wherein a right Conscience can have nought to do and the work thereof so manifest that a Magistrate can hardly err in prohibiting and quite removing at least the publick and scandalous use thereof The Second Scriptural Reason is If we should grant the Civil Magistrate were able to judge in those things yet as a Civil Magistrate he hath no right because Christ hath a Government of his own sufficient of it self to all its ends and purposes in governing his Church and is much different from that of the Civil Magistrate 1st Because it deals only with the Inward Man and his Actions which are all Spiritual and to outward force not liable 2dly To shew us the Divine Excellency of his Spiritual Kingdom able without worldly force to subdue all the Powers and Kingdoms of this World which are upheld by outward force only That the Inward Man is nothing else but the Inward part of Man his Understanding and his Will and that his Actions thence proceeding yet not simply thence but from the Work of Divine Grace upon them are the whole matter of Religion under the Gospel The Third Scriptural Reason is from the wrong the Civil Power doth with its Force or Imposition by violating the Fundamental Priviledge of the Gospel the new birth-right of every true Believers Christian Liberty The Fourth Scriptural Reason is from the consideration of all those ends which the Magistrate can pretend to the interposing of his force therein which can hardly be other than 1st The Glory of God 2dly The Spiritual good of them whom he forceth or 3dly The Temporal punishment of their scandal to others § Mr. P. N. in his Treatise of the same Subject P. N. his Opinion P. 22. with the other of J. M. is far more ingenious herein not only asserting the Supremacy and Authority of all Kings and Civil Magistrates in general over all persons and things Ecclesiastical both by Scripture Reason and Authentick Authors but also of our Kings in particular most pertinently and particularly out of our own Municipal Laws and Constitutions to boot He doth therein also as strongly assert Independency which rightly stated and rightly understood is without doubt the Tenent and Practice of our Church both by Scripture and by the Opinion of sound Judicious and Orthodox Divines very great Friends unto and Contenders for Episcopacy as Bishop Bilson Dr. Jackson Mr. Hooker and others But the Independency of Churches which these Men and others as Orthodox as themselves plead for is not altogether the same with that which P. N. and other his Associates do contend for These Men maintain that
one place 1 Cor. 11.20 If therefore the whole Church he come together in one place 1 Cor. 14.23 Paul gave it in charge to the Elders of every particular Church as was that of Ephesus 20. Acts 17 28. That ye take heed unto all the Flock whereof the Holy Ghost hath made you Overseers to feed the Church of God which he hath purchased with his own Blood Paul doth entitle the particular Congregation which was at Corinth and which properly and immediately he did instruct and admonish to the Body of Christ 1 Cor. 12.27 To be the Temple of God 2 Cor. 16. And to be one Virgine spoused to one Husband Christ 2 Cor. 11.2 We may not therefore saith he under pretence of Antiquity Unity humane Prudence or any Colour whatsoever remove the Ancient Bounds of the visible and ministerial Church which our first and right Fathers to wit Apostles have set in comparison of whom the most ancient of those which are so called are but Infants and beardless There is indeed one Church one Body one Spirit one Hope of our Calling one Lord one Faith one Baptism i. e. of one Kind and Nature not one in number as one Sea Neither was the Church of Rome in the Apostles days more one with the Church of Corinth than was the Baptism of Peter one with Pauls Baptism or than Peter and Paul were one neither was Peter or Paul more one whole intire perfect Man consisting of their Parts Essential and Integral without relation to other Men than is a particular Congregation rightly instituted and ordered A whole intire and perfect Church immediately and independently in respect of other Churches under Christ since the Pastor is not a Minister of some part of a Church but of the whole particular Church 20. Acts 28. If the Ministers Office be to be confined within the circle of a particular Congregation then also the Ministerial Church it self Now the Pastors Office is either circumscribed within these Bounds or else the Angel of the Church of Ephesus was also the Angel of the Church of Smyrna and so the Pastor of this Church is the Pastor of that and by consequence of all every Pastor is an universal Bishop or Pope by Office if not for execution yet for power according to which Power we are to judge of the Office § Before I proceed to return any answer I must make a general Paraenesis Paraenesis and lay it down as a general Precaution relating to the Applicacation of Texts of Scripture to which the Reader is to have respect throughout this Book in treating and handling of all Opinions which are divers and not few viz. It stands not with the Wisdom and Learning no nor yet with the sincerity of Ecclesiasticks how great soever how illuminated or how sincere soever they would be thought to be to alledge in favour of their Opinions Places and Texts of Scripture in a forreign or uncouth if not contrary sence to their own most natural meaning by urging some ambiguous or doubtful terms or Texts of Scripture that possibly may have a double meaning and accordingly setling a Position on some portion of Scripture in the one sense which is true and thereby purchasing some Credit and assent in the Readers minds by such Scripture Allegations and then in the Close conclude in another sense which is not true or contrary or at best not applicable to the Premisses or Positions first laid down It is I take it a received Axiome amongst Divines that that sense of Scripture which agreeth best with the literal words thereof is most genuine and most especially to be embrac'd and that which is farther fetcht as most forreign so least to be relyed on God be thanked this latter Generation is now come ex ephebis out of its minority and wardship wherein it hath been long held Captive by blind obedience and Romish Tyranny and begins now to relish and judge of Spiritual Viands not by the quality or condition or tast of them that cook it or serve it up unto us but by the savoury tast it hath of its own Indeed it is observable that an inordinate affection to find fault or to bring over others that are of a different perswasion to their own Opinions Volendi valde quicquid volunt of which they are so singularly fond that they on all occasions scruple not to intitle God and his Word to the patronage of them doth oftentimes transport Men yea zealous pious Men no less than any other affection whatsoever Hence is the Shop of transforming Texts of Scripture Ita veritatem amant ut velint vera esse quaecunque amant August Such lovers they are of truth that they wish all may be true which they love And vehement desires often reiterated are often metamorphosed into perswasions And therefore I heartily wish that Persons thus opinionated would consider that it is neither sound nor convenient no nor yet peaceable with a few ambiguous terms or with School quiddities or with Places of Scripture wrested or transformed to plant a Doctrine or introduce an opinion in the Church that will pervert or subvert the present setled state thereof Persons of great Learning and Reputation in the World ought above others to be so just as not to urge Scripture Allegations purposely to amuze or seduce the Readers but to look back unto the very Spring and Fountain wherefore they were recorded by the Prophets and Apostles and then to urge them in the truest understanding and intent thereof ☞ out of which no Writers with sincerity should dare with Sophistical Schoolies to seek or endeavour to carry them lest otherwise their Readers much biassed with the Abilities and Integrity of their Persons be thereby blindly led into errors by other Mens Passions and Interest So to handle Scripture is no new Artifice it was a trick even in our Saviours days and practised upon himself the putting of a wrong gloss upon Christs Word 14. Mark 58. made an evil ingredient towards his Condemnation The Pharises were most excellently gifted in this Art one while when Paul manifested Christs appearance unto them once in the way to Damascus and afterwards in the Temple commanding them to preach his Resurrection to the Gentiles they then with great indignation cryed Away with such a fellow from the Earth for it is not sit that he should live 22. Acts 8.17.18.22 Another while to serve their own turns and party against the Saduces who deny all Apparition of Spirit or Angel or hope of Resurrection from the dead which the Pharises confess Pauls conformity with the Pharises in manifesti g and proving the Resurrection from the dead doth relish so well with them that his other particular differences or dissentions from them no way displeases them For he giving express Testimony that Christ whom they had crucified did appear unto him did so please their humour that the Scribes which were on the Pharises part acquitted him by Proclamation viz.
each esteem other better than themselves § Having thus precautioned the Readers by a General and Impartial Admonition being as lyable to the lash thereof my self if a transgressor as any other without any particular reflection and much less upon the Scriptures immediately foregoing brought by the Independants upon which it may seem to have most reflection as being inserted in the very rear and next adjoyning unto them yet I must say that unto my apprehension there is generally a vein of fallacy or to express it as modestly as the case will bear of Misapplication runs through very many of their Scriptural quotations applying that which is meant of the Church in one sence unto that which is to be understood of the Church in another sence or that which is meant of a National Church or of a City Church as of that of Jerusalem or of those famous Churches of Asia unto every petit Congregation and the like concerning the powers of Churches and the use of the term Liberty and the like Though I am thus Opiniated yet I must say withal that were the Scene of the Church laid in Turkey or any Heathenish Gentile or Savage Country professed enemies to the Gospel and Cross of Christ where no Legislative power taketh Gods pure Religion into their protection I could have much less to say against them but until better information must acknowledge them a very plausible if not a full proof of their Independency but the Scene being laid here in a Christian Common-wealth I suppose they will come very short of proof § As of one and the same litteral sense of some words or texts of Scripture Daille lic â— c. 11. f. 1â—â— there may be and usually are two or more objects the one more the other less principal and proper among which the word Church hath a great variety of significations and importances and by consequence it must have one principal object of which all the principal Powers Attributes and Titles of the Church are punctually and accurately verified and other objects less principal to which notwithstanding the same name or title are in some measure often communicated So there is nothing which sooner precipitates both the more and less learned into errors than Identity of names or words including in them diversity of significations or importances and consequently each several signification or importance is always incroaching upon the Powers Attributes or Prerogatives which most properly appertain to some other more prime and principal Now the best way to prevent the inconveniences whereunto the multiplicity and diversity of its significations or acceptations do expose us is in reading first to consider of the Powers Attributes Prerogatives or Royalties which belong either solely or principally unto it and then to value the other significations or importances and rate their several Attributes or Properties by the nearness or remoteness of their affinity with it or reference unto it § The Church of Christ which we term his Body mystical can be but One and that only apprehensible by the intellectual conceipt of our minds and not sensibly to be discerned by any of us for that some are in Heaven and some on Earth and though the persons of those on earth be visible yet we cannot know that they are truly and infallibly of that Body the sincerity of their hearts and Faith being to us invisible and to God only distinctly and individually known yet may we rationally know that there is such a reall Body a Body collective consisting of many a Body mystical because the mystery of their conjunction is removed altogether from our senses All are not Israel that are of Israel Rom. 9.6 and no mortal can infallibly distinguish them It was Christ only that knew Nathaniel to be a true Israelite indeed in whom was no guile John 21.15 Many may prophesie cast out Devils and do wonderful works in Christs Name Matth. 22. and yet be deceivers whom God only can know and distinguish But this Church is not the proper subject of this discourse § As the everlasting promises of love mercy and blessedness belongs unto the mystical Church even so when we read of any duty which the Church of God is obliged unto the Church which this doth concern is a sensibly known Company and this visible Church in like sort is but one successively continued from the beginning of the World and will continue untill time shall be no more and which consists partly of Members before and partly of Members since the coming of Christ and which have already and which shall hereafter embrace the Christian Religion we term as by a more proper Name the Church of Christ whereof there are many Members yet but one Body 1 Cor. 12.27 And therefore the Apostle affirmeth plainly all men Christian be they Jews or Gentiles bond or free they are all incorporated into one Company they all make but one Body that he might reconcile both unto God in One Body Eph. 2.16 that the Gentiles should be fellow heirs also and of the same Body Eph. 3.6 And they all professing one Lord one Faith one Baptism Eph. 4.5 Neither is this Church the Visible Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only proper subject matter of this discourse though it be not altogether exclusive § For preservation even of Christianity and of Christian unity peace and concord there is not any thing more needful and requisite than that such as are of the Visible Church have mutual fellowship and society one with another In which consideration to use their own simile As the Sea or Collection of waters Gen. 1.10 being one one in nature yet not one in name and number for that within divers precincts it hath divers names as the Baltick the Mediterranean the Red Sea so the Catholick Visible Church is in like sort divided into a number of distinct Societies every of which is termed a Church within it self In this sense the Church is always a visible Society of men not meerly an Assembly but a Society For though the name of Church be given unto Christian Assemblies and though any number of Christian men congregated may quodam sensu be termed a Church yet Assemblies properly are rather things that belong to the Church than the Church it self men are assembled for performance of publick Actions which Actions being ended the Assembly dissolveth it self and is no longer in being whereas the Church which was assembled doth no less continue afterwards than before Where but three are and they of the Laity also there is a Church a Christian Assembly But a Church as in this discourse we ought to understand it is a Society or a Fraternity to use their own terms still i. e. a number of men belonging unto some Christian Fellowship the place and limits whereof is certain and who are endued with sufficient powers attributes and properties to govern it self and this Church is the most proper subject of this discourse which doth neither exclude
private resolutions can abrogate the Laws of a Nation wherein he lives For as Civil Law being the Act of a whol Body Politick doth therefore overrule each several part of the same Body so there is no reason that any one Common-wealth it self should to the prejudice of another annul that whereupon the whole world hath agreed Now as there is great cause of Communion and consequently of Laws for the maintenance of communion amongst Nations so amongst Nations Christian the like in regard even of Christianity hath been always adjudged needful And in this kind of correspondence amongst Nations the force of General Councils doth stand For as one and the same Law divine is unto all Christian Churches a rule for the chiefest things by means whereof they all in that respect make one Church as having all but one Lord and Lawgiver Christ one Faith one Baptism Jam. 4.12 Eph. 4.5 So th◠urgent necessities of mutual communion for propagation of the Gospel and for preservation of unity in these things as also for order in some other things convenient to be every where uniformily kept maketh it requisite that the Church of God here on earth have her Laws also of spiritual commerce between Christian Nations Laws by vertue whereof all Churches may enjoy freely the use of those reverend religious and sacred consultations which are termed Councils General a thing whereof Gods own blessed Spirit was the Author a thing practised by the holy Apostles themselves a thing always afterwards kept and observed throughout the world a thing never otherwise than highly esteemed of till pride ambition and tyranny began by factions and vile endeavours to abuse that divine Invention unto the furtherance of wicked purposes But as the just Authority of Civil Courts and Parliaments is not therefore to be abolished because sometimes there is cunning used to frame them according to the private intents and interests of men over-potent in the Common-wealth so the grievous abuse which hath been of Councils should rather cause men to study how so gracious a thing may again be reduced to the first perfection than in regard of the stains and blemishes sithence growing be held for ever in extreme disgrace What hath been here affirmed of the Laws of Nations in general and of General Councils to make the thing we treat of more evident and reasonable the same reasons are as applicable and adequate to all intents and purposes of every particular Kingdom and Government and runs parallel throughout all Laws both of Church and State made by every particulat Church and Nation and it cannot be otherwise without shaking and hazarding the very foundation of all peaceable and good Governments in the World For should it be in the power of any small or greater numbers less than the whol to confederat and avowedly to act contrary to publick established Sanctions either of Church or State what issue could be expected but abominable disorder and confusion and every man to do what seems best in his own eyes as once in Israel when there was no King for as the Civil Laws of every Nation so of England are made for the whole Kingdom primarily and to the particular Divisions and Fraternities secondarily and obedience is yielded unto them not as Eastern or as Western Northern or Southern men but as Subjects of the same Kingdom So the Laws of Christ are given to the whole Church primarily and yet they oblige every particular Church to the observation of them but not because in such a particular congregated Brotherhood but because Subjects of Christs visible ministerial Church I am verily perswaded that it cannot demonstratively be made appear by any that every congregated Church in the best and purest times after the days of the Apostles was a Plenipotentiary Church unto it self to all intents and purposes I must confess that they would very much have obliged us if they had at any time given us any one instance of such a Church but they having not yet done it I take it for granted that it is not to be done though if such an instance could be made yet the posture of Ecclesiastical persons and affairs being so much different now from what it was then may quite alter the case I must confess it cannot reasonably be imagined that it could then be otherwise because in those days all Kingdoms and Governments were so far from being friends to Christianity or Christian Churches that they were all Persecutors thereof and therefore not possible that there should be any National Churches and happily were none till the lays of Constantine the first Christian Emperor § Their Maxim or Position is this viz. 1. That they who are called out of the world by the ministry of the Gospel as all Christians are have power given them by Christ being a competent number to gather themselves together in his name 2. That a Church so gathered becomes a Body or spiritual Corporation and being joyned thus by mutual assent of each person have power one over another as in all Fraternities and liberty from Christ to choose their Officers censure Offenders make Canons and Orders in Circumstantials for the regulating of their affairs § Unto the first part of their Position I can so far subscribe that it is tru that where but two or three whether with or without a Priest are gathered together in Christs Name the presence of Christs Spirit is by promise annexed unto them Matth. 18.20 and the particular Assemblies of Christians were thereby intended and approved by Christ viz. to have communion in the publick exercise of holy duties mentioned Act. 2.42 46. viz. breaking of bread and prayer But that it doth describe or purport a mutual agreement which doth formally constitute them a Church Independent without any regard had to the National Church wherein they live is not so very clear the Text not warranting the same in the least if it do then every Family by the same Text might claim Independency § As unto the other part of the Position I can by no means submit without very great qualifications But if the second part of their Position be tru of every particular Assembly it must necessarily be much more tru of the whole or National Church for which they were primarily given and ordained and unto other Churches under the same Government but secondarily and subordinat Moreover consider the Original Commission for gathering of Churches Go teach all Nations and baptize them in the Name of the Father Son and Holy Ghost Matth. 28.19 which Commission was before the Church was cantonized into divisions and subdivisions by publick Authority or the Independent Congregational Fraternities set up by any particular men The distinction of Churches fell out naturally and necessarily as this or that City or Nation was here or there converted by some one or other of the Apostles and their Successors and so division of Churches came secondarily for convenient administration of Ordinances and communication of
Members The fallacy or mistake lies in the misnomer or misapplication of terms The Congregations in such meetings termed Churches ought more properly to be called Assemblies than Churches for they have not all the powers belonging to a Church more properly so called they being only partes similares Homogeneal parts of some more entire or ample visible Church in this sense Families are sometimes stiled Churches § It follows That a Church so qualified and so gathered becomes a Body or spiritual Corporation which may be nay which is tru in a qualified sense so at the least the meanest or lowest Member of the Catholick Church or House of God is the Temple of God yea a King and a Priest Rev. 5.9 10. Is it reasonable therefore to argue from hence that therefore every tru lively Member of the holy Catholick Church hath the power of a Church because such titles are in some sense applicable unto them § It follows and being joyned thus by mutual assent of each person they have power over one another as in all Fraternites and liberty from Christ to choose their Officers censure Offenders make Canons and Orders in Circumstantials for the Regulating of their affairs Be it so yet even then all the power they can lawfully claim is to assemble to Pray Preach and Administer Sacraments which I shall not deny them but as for other powers except to put them out of that particular Congregation I know none they have right unto or that they can endow one another withal but what must necessarily in respect of good government be subordinate to the more supreme and greater power of the same kind which is the Christian Common-wealth which is the National Christian Church the publick power of all Societies being above every soul contained in the same Fraternities and the principal use of that power is to give Laws unto all that are under it which Laws in such case ought to be obeyed unless there be reason shewed which may necessarily enforce that the Law of Reason or of God doth enjoyn the contrary because except our private and but probable resolutions be by the Law of publick determinations over-ruled we take away all possibility of sociable life in the world If they will have powers over one another as in all Fraternities then they must be first made a Corporation by some more supreme Authority and endowed with powers as all other Fraternities are for no number of men in any entire rightful Government can give themselves orders or powers distinct and exempt from the superior Jurisdiction these must be had from the supreme established Power else if instead of censuring Fornicators or Adulterers to the White Sheer or Stool of Repentance they should censure or condemn them to the Gallies or as in the Old Law Levit. 20.10 to be stoned to death I doubt they would not do it impune and yet a Christian Common-wealth which is a Christian Church might lawfully enact such a Law Liberty from Christ alone for their demanded powers I know they claim but quo warranto non sum informatus especially free and exempt from all superior jurisdiction Texts they can name none that are applicable to such Congregations but will be much more properly applicable to National Churches to govern the whole As for the power of Censures so of the making of Canons and Orders in Circumstantials for regulating of their affairs the same reasons hold more strongly for the National Church who as well as the Independents profess their Independency upon Christ alone and to be their only Head and Lawgiver as best knowing how to govern his own house If Independency be sound doctrine then if the Independent the Roman Pontif the Prelate the Presbyter the Anabaptist the Socinian the Quaker and a thousand more Sects should set up each for themselves by the same doctrine in this or any other Christian Nation who shall reform they cannot all be in the right and to reform one another is against the very nature of Independency and yet reformation ought to be and power thereof must be seated somewhere either in the Civil Magistrate or in Synods Councils c. the chiefest reformations in the Jewish Church have been by the Kings and supreme Magistrates sometimes without the peoples consent and sometimes commanding and compelling them to consent So Asa commanding That whosoever would not seek the Lord God of Israel should be put to death whether small or great Man or Woman So Hezekiah 2 Chron. 29.3 4.18 and so Josiah 2 Chron. 24.31.32 And so indeed all the good Kings of Israel and if they did not judgments were denounced against them by the Prophers from God and they were punished which power is not abrogated but confirmed by the Gospel They farther say As the Church Catholick in General so each parcel of it each particular Church hath Christ also for its head and in such a union with him and such existence in him even as a Church 1 Thes 1.1 Paul and Sylvanus and Timotheus unto the Church of the Thessalonians which is in God the Father and in the Lord Jesus Christ Grace c. we say so too but how this makes for Independency that is the great question the Emphasis and stress of which verse lies in these words viz. which is in God the Father and in the Lord Jesus Christ which some think to be a description of the Church of God to put difference betwixt Christian Churches and the Assembly of Pagans and Jews which are not in God but in Idols not in Christ but in an absolute God whom they conceive and worship out of the blessed Trinity in the Father and the Son that is say some in the Faith and Worship of the Trinity say others in blessed and heavenly fellowship with the Father and the Son by bond of the Spirit others think that they do import a kind of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and subsistence in the Deity by the means of the union mystical betwixt Christ and his Church The Father in us and we in him 1 Joh. 3.24 Partakers of the Divine nature 2 Pet. 3.4 Take the words in which sense you please I do not see how they are more applicable to Independent than unto other Christian Churches not esteemed Independent if they contain any other reasons more favouring Independent Churches than others I must confess that they are unto me incognito and I guess unto them also for that they have not specified any § I can say Amen also to what follows in the negative viz. As that if persons making up this Body be considered distinctly and as incorporated one with another only and not in their relation to Christ also as one with them and chief in the midst of them Matt. 18.20 they are not a compleat Body or spiritual Polity For though a million of Bishops Prelats or Clarks even the Popes and his Cardinals assisting not thus qualified should assemble for their own gain dignities or jurisdiction
or for any other sinister end or if their consultations should be managed by superior power or faction as not long since in that pack'd brib'd Conventicle at Trent Independently in their esteem made up of Titulars and Pentioners and Bishops they have no like interest in the former promise For any Church visible or representative whose Individuals are not so qualified the greater part whereof for number or more principal Authority may be Infideles aut Haeretici occulti Hereticks or Atheists in heart for though their persons and profession of their Faith may be to us mortals visible yet the sincerity of their hearts and faith is to us invisible And I can say Amen also to some part of the affirmative which follows viz. That we as well as they do profess our dependency also to be upon Christ alone for the government and management of this his Kingdom and thus being dependent upon Christ our only Lawgiver James 4.12 who is the wisdom of the Father and best knoweth how to govern his own house But I cannot from hence conclude them Independent as they do in respect to the Authority or Soveraignty of any other Person Church Synod or Power whatsoever there is modus in rebus difference between staring and stark mad between submitting to Superiors as if they were Lords and had dominion of our Faith and to our Superiors representative making wholsom Laws for order and good government only and those not exclusive our consent neither virtually at least Yet I say that this also may be true in some part as in Substantials though not in Circumstantials As if Authority should command the administration of the Eucharist which was instituted by Christ himself in the days of his flesh and is of so mysterious and so spiritual a nature that whosoever shall add or diminish from it will be in danger of the menace recorded Revel 12.18 19. in one kind only as our holy Father at Rome doth when as Christ commanded to be given and received in both kinds or should command service in an unknown tongue contrary to St. Pauls prescript 1 Cor. 10. such Canons such Commands may come within the verge of the Statutes of Omri indeed and consequently no obligation on any Church or Person to submit thereunto but this holds not in innocent Circumstantials Therefore to quote Mich. 6.16 to me seems very strange as if there were no difference between our Canons and the Statutes of Omri who did worse than all that were before him walking in all the ways of Jeroboam 1 King 16.25 26 who did sin and made Israel to sin 1 K. 14.16 as if no difference between his Priests who consecrated whoever would even the lowest of the People Priests of the high places and our Bishops and Priests Priests of the most high God as if no difference between Jeroboams Calves and our service but both must be alike Idolatrous this is hard But I forbear only the 6. of Mich. 16. will not warrant the Assertion as to us what ever it may do at Rome they must if they can bring better proofs the Text is not in the least applicable to our Discipline and Polity this is plainly to pervert Scripture and comes within the verge of the Paraenesis prescribed § Those famous Churches of Jerusalem of Ephesus Corinth Smirna c. were of old quasi National Churches or at least instead of them pro tempore for that then and in those days there were no National Churches no Kings or Common-wealth Nursing-Fathers of the Church so that when Religion was planted in chief Cities these Cities wherein no doubt were several Congregations were as it were the Mother and chief Churches and in all probability the minor Churches in the Suburbs and Villages next adjacent unto such Churches had more especially recourse for advice unto the next Metropolitan or more ample Church who had all the powers rightfully belonging to a Compleat Church But it cannot demonstratively be made out that every Parish or Congregation in those days was a Plenipotentiary Church to all intents and purposes and that they were Independent in their sense For instance in those famous Churches of Philadelphia Pergamus Thyatira Sardis Laodicea c. as Independent they cannot for that as each of those Churches had many Presbyters so consequently they had many Congregations and yet the Title of Church was attributed only to each Church in general and to the Angel of that Church as chief Governor thereof and not to every particular Presbyter and his gathered Congregation there Nero quaesitissimis poenis affecit quos proflagitia invisos vulgus Christianos appellabat Auctor nominis ejus Christus qui Tiberio imperante per Procuratorem Pontium Pilatum supplicio affectuserat Repressaque inpraesâ—ns exitiabilâ—s supâ—rstitio c. Tacitus Annul l. 15. c. 10. and these Churches in all probability were governed by the whole number of the faithful but whether ex praecepto or prudenter only I leave to every man to judg I must confess that I do not know any one Church in the whole New Testament that is characterized as Independent the most probable to have been so is that of Cenchrea and that only because it was a very poor maritime Town a few leagues distant from Corinth and yet it is said to be Oppidum Corinthiorum navium statione celeberrimum ideo frequens valde populosum the Port of that City and therefore not so very probable to have been Independent more probably happily that Church in Caesars House may be thought to have been Independent because gathered under the Nose of Nero that cruel Tyrant and consequently might not have so free recourse to other Churches for advice What should here follow concerning the power of the Civil Magistrate shall be referred to a more proper place § A more plausible Argument for Independency and unobserved by any that I have yet read is viz. that when Christ sent his twelve Apostles two by two into several Coasts to preach his Gospel and to teach all Nations c. It was not that the Churches gathered by St. Paul should be subject unto the Government or Inspection of St. Peter or unto the Churches gathered by him nor that the Churches gathered by St. Peter should be subject unto the Judicature of St. Paul or the Churches gathered by him and so of all the other Apostles but every Apostle and his gathered Church had a right of Ecclesiastical Government intrinsick within it self not depending on any of the other Apostles nor responsible for their Actions to any other Church Person or Officers and that divers of the Apostles met in Council at Jerusalem to settle some urgent things then controverted and not then agreed on was prudential only and voluntary not essential compulsory or obligatory yet a practice very worthy of Imitation § That the Apostles and other Ambassadors of Christ were so sent and that they and their Congregations were independent in point of Discipline
teach his Body the Church all things and should continue with them unto the end of the World § For soon after his Ascention the Apostles together with the rest of the Body being met together in a great Assembly and after they had prayed the place was shaken where they were assembled together and they were all filled with the Holy Ghost and great Grace was upon them all 4. Act. 31.32.33 and accordingly the manifestation of the Spirit is given to every Man to profit withal to one the Word of Wisdome to another the Word of Knowledge to another faith c. and all by the same Spirit 1. Cor. 12.7.8 and all these for the edifying of the Body of Christ 4. Eph. 12 For though the Body be one yet hath it many Members and all the Members of that one Body being many are one Body whereof Christ is the head 1. Cor. 12.12 In the visible Government of the Church Christ appointed and instituted a Priesthood in which likewise it is dissimilar to all temporal Governments which quodam sensuis Independent of the Church though touching the application of the Authority to the Person it is elective and depending of the Body of the Church under this Priesthood is comprehended Bishops and Presbiters now what their Authority and Powers are vide their Commission 28. Mat. 19.20 go teach all Nations Baptizing them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe all things whatsoever I have commanded you and loe I am with you always unto the end of the world other Powers besides these and laying on of hands especially coercive I know none derived unto them by any text of Scripture These Bishops these Presbiters these Ministers or Pastors are not Lords and Masters as in the Roman Church but are Servants to the Body of the Church For we preach not our selves but Christ Jesus the Lord and our selves your Servants for Jesus sake 2. Cor. 4.5 and these Authorities are not coercive but are given them to exhort reprove rebuke beseech intreat for Christs sake and by the mercies of God c. 12. Rom. 3. chap. 15.30 1 Thes 4.1 according to the Doctrines Precepts Rules and Commands set down in Scripture which are able to make us wise unto Salvation through faith which is in Christ Jesus and which is profitable for Doctrine for reproof for Correction for instruction in righteousness that the Man of God may be perfected throughly furnished to all good works 2 Tim. 3.16.17 These and such like only are all the Powers that belong unto the Priesthood by any Law of God and there is no need of any other for what concerns punishment for Sins or the breach of moral Duties or municipal laws the Body hath Power to make laws and ordain punishments for any of its Members § I know that they have a long time hooked in by Head and shoulders a kind of coercive Power Excommunication by usurping to themselves the Power of Excommunication a thing I must confess that hath made a great noise and buzz in the world but in truth a magnificum nihil a meer ignis fatuus there being no such thing in the whole new Testament as now used and that which Pope and Presbiter would have to be it is as much in the Power of the Laicks against them as in them against the Laicks and most truly in the Body of the Church In the Romish Church the Bishop or his Vicar excommunicateth without the advice or participation of any many times also the Register only and that which is most important by Authority deligated a Clark of the first Tonsure deputed Comissary in some slight Cause doth excommunicate a Priest Yea Leo. 10. in the Council of Lateran in the 11. Session by a perpetual constitution of his hath granted faculty to a secular person to excommunicate the very Bishops and that which doth more import Navar saith c. 27 no. 11. that if any man shall obtain an excommunication of some Prelate if the obtainer shall not have an intent that the party be excommunicated he shall not be excommunicated moreover he saith ch 23. num 104. that the excommunication pronounced by the Law it self against him that payeth not a Pension for example sake on the Vigil of the Nativity is not incurred by him that payeth it not no not in many month's and years after if the Creditor thereof would not have it incurred But if on the other side after many Month's or Years he would have it incurred it is reputed to have been incurred from the day of the debt from the Vigil of the Nativity and so is the stile of the Court but the Council of Trent hath now expresly provided otherwise Ses 25. c. 3 forbidding secular Princes that they hinder not Prelates to excommunicate nor command that any excommunication be revoked considering that this is no part of their Office by this you may in little see what a nose of wax is made of excommunication and all this and much more grounded and occasioned from wrong Glosses put upon plain Texts But of this more fully hereafter § Though the Congregational men have not fully modelled out unto us the Platform of their Government and Discipline as the Presbyterians have done yet in general they do affirm Independency and Church-Government that to each gathered Church Christ hath given all Power and Authority requisite unto that Order and Discipline which he hath instituted for them to observe and to execute the same with Commands and Rules as before And negatively that there is not instituted by Christ any person or Church more extensive or Catholick entrusted with Power over other Churches and that each particular Church consists of Officers and Members which Members they call Brethren and the Officers they stile Pastors Teachers Elders and Deacons and that there are no stated Synods in a fixed combination of Churches nor any Synods appointed by Christ in any way of sub-ordination to one another nor no one Church to have Power of Censures but of inspection only over other Churches and Members thereof that Counsel and Advice might mutually be communicated That it was so in the days of the Apostles and continued so for some Generations after every Individual gathered Church every Christian Societie as it is natural to all Societies as well Christian as Civil governing it self by its own Laws and Constitutions whithout being obliged to any other superintendency hapily is so manifest that it would not be gainsaid But when the Church became planted and spread its Branches and took root in divers Nations and whole Common-wealths became Christian and Kings and Queens and other Civil Governments became Nursing-Fathers and Mothers of the Church then of necessity for the quiet state of the whole the case came to be altered it being then impossible that every individual Member or Brother of any Christian Kingdom or Common-wealth should personally meet to make Laws
and Orders for the better reglement of the whole as they did whilst the Churches were in small particular Congregations or Cities in a Jewish or Gentile State And yet all Laws are presumed to be made by universal and common consent in which regard the Churches have been enforced to have as well Churches as Bodies Politick Representative and in as much when partly by the Supineness and inadvertency of the Brethren without foresight of any Peril or Incroachment upon their Rights and Powers by the Clergy and partly by the dexterity and usurpation of the then degenerating Clergy designing to advance themselves by ingrossing all Powers and Revenues to themselves not by any right derived to them by any Gospel precept the practise and custome injuriously enough to the Laity and consequently to the Church of God in the truest sence began soon to admit none but Clergy and Church men only as Members of the Body ecclesiastick or Church representative The name of the Church hath by such their wiles been in a manner appropriated and monopolized to the Clergy or Church-men only when in truth the Church in its truest and Scripture sence consisting of Laity and Clergy can have no representative of both which only makes the Church compleat except both have their peculiar Representatives in Councils Synods Convocations c. whether Provincial National or Oecumenical This Doctrine of which more hereafter though never so demonstrable and obvious to every understanding was so bitter a Pill that it could by no means be swallowed at Trent and therefore in the Consults and Discourses concerning the very title of that Council concerning which there were very great Debates and Disputes the Bishop of Feltre would not have it Christened Ecumenical and general least the Protestants should from thence argumentize that some of every Order of the universal Church ought to be present which because it consists of Clergy and Laity it cannot intirely and compleatly be represented if the Laity be excluded But on the contrary the Bishop of St. Mark did as erroneously as magisterially affirm that the Laicks were most improperly called the Church and that for that very reason it was very requisite to use the title that the Synod representeth the Church universal to make the Laity be understood that they are not the Church but ought to hearken unto and obey the Church which in Romish dialect is nought else but the Pope by which it is apparent that if packt Synods canonize us out of the Church to day they may canonize us out of our Christian names to morrow and out of our Christianity the next day But of this more hereafter when the Clergy and Laity shall be more fully discoursed Yet by the favour of the great Bishop of St. Mark nay by the favour of the Council of Trent it self in the beginning it was no so for in the Council of the Apostles and a more early and more Authentick could not be and which ought to be a Rule and Pattern the decree was not made by the Apostles alone but the Epistle was entituled with the names of the 3 degrees assisting in that Congregation viz. Apostles Elders and Brothers and Peter esteemed and stiled by the Romanists Princeps Apostolorum by the Popes good leave was included in the first without Prerogative though not always Sans reprimand by which it is apparent that the assembling of a whole Church to handle the Name of God the Disputes about Doctrine and Discipline is a thing most profitable used by the Holy Apostles in the choice of Matthias and the 7 Deacons with which the Diocesan Councils have great resemblance But of the meeting of Christians from many remote places to consult together the forementioned place 15. Act. is a famous example when Paul and Barnab as with others of Syria met with the Apostles and other Disciples in Jerusalem who were assembled about the question of keeping the Law By all which it is manifest that in the beginning of Christianity the Churches were Democratically Governed by a kind of Common Council as St. Jerome and others do confess but as the Ecclesiasticks by insensible gradations got Reputation and Power so they endeavoured a Monarchical Regiment which in tract of time they instituted and got to be established giving all the Superintendency to the Bishops whom all Orders of the Church did obey The neighbouring Bishops whose Churches were under one jurisdiction had likewise their commerce and communion and did govern themselves also as it were in common by Synods attributing much to the Bishop of the most Principal City ordaining him as it were the Head or Governour of that Body and in process of time by a more ample communion which all the Provinces of one Jurisdiction or larger Government held together the Bishop of the City where the Prince did reside gained a kind of Superiority or rather Priority by custom not by any right The more chief Jurisdictions were the imperial City of Rome with its neighbouring Cities Alexandria which governed Aegypt Lybia and Pentapolis Antioch for Syria and other Provinces of the East There were other lesser Jurisdictions wherein the same was observed This Government being at first meerly prudential introduced and approved only by Custom was afterwards established by the first Council of Nice Can. 6. under Constantine and ordained by a Canon that it should continue yet withal it did ordain that those many Honorable preheminences which the Bishop of Hierusalem had should be continued unto him Cant. 7. yet so that nothing should be taken from the dignity of the Metropolitan then Bishop of Caesaria This Government which hath been ever held in all the Churches of the East was altered in the Latine not without great endeavours to make all other Churches stoop to the Lure and submit to the Will and Pleasure of the Bishop of Rome After that it pleased God to give peace to the Christians and that the Roman Emperors received the Holy Faith there then happening more difficulties in Doctrine and Discipline which did disturb the publick Peace and quiet another sort of Episcopal Assemblies had beginning congregated by Princes or their Lieutenants to remedy their troubles these Assemblies were guided and governed by those Princes and Magistrates yet so that the decision of the principal matters for which the Council was congregated was left to the common opinion of the Assembly After the Eastern and Western Empires were divided there remained still in the West some Marks of the Antient Councils and many were celebrated in France and Germany under the Posterity of Charles the Great and not a few in Spain under the Kings of the Gothes At last Princes being absolutely debarred to intermeddle in Ecclesiastical matters that kind of Council grew in disuse and that alone remained which was called by the Ecclesiasticks themselves the Convocation of which Provincial Councils was almost wholly ingrossed and usurped by the Pope by intruding and sending his Legats to be Presidents
would continue together so long as conveniently they might They sent also some of their Number to the Octavians or Councellors that were trusted with the management of all affairs of the Kingdom for their assistance but the President with some Choller answered that as these Controversies were begun so they should end without their advice Having failed herein they sent to the King humbly entreating a surcease of the Process against Mr. Blake c. to which the King returned this gracious Answer that if yet they would pass by the Declinator or declare at least that it was not a general but particular Declinator used in the case of Mr. David Blake as being a cause of flander and pertaining to the judgment of the Church he should also pass from the Summons and surcease the Suit This not pleasing they resolve to stand to the Declinator unless the King would pass by the Summons and remitting the Suit to the Ecclesiastical Judge make an act of Council that no Minister should be charged for his Preaching at least before the meeting of the general Assembly Whereupon the Proclamation was published the Commissioners charged to depart out of the Town and Mr. Blake by a new Summons cited to the last of November The Commissioners being advertised thereof they advised a Petition to the King and Noblemen praying the King that he would remit the determination of the differences to a lawful Assembly and not to incroach upon the limits of Christs Kingdom upon any pretence exhorting the Noblemen that as they had been so they would still keep themselves free from working any prejudice to the liberty of the Gospel and being Executionres of the Malicious devices of those who sought the thraldome of the Gospel and that they would procure by their credit a continuation of all Controversies unto a free and lawful Assembly This Petition prevailing nothing Blake appeared and was convicted it being sound that the crimes and accusations contained in the Summons were seditious and treasonable and that his Majesty his Council and other Judges substituted by his Authority were competent Judges in all matters either Criminal or Civil as well to Ministers as other Subjects Though Robert Pont after the Summons were read protested that the Process in hand and whatsoever followed thereupon should not prejudice the liberty of the Church in matters of Doctrine whereunto the King answered he would only censure Treasonable Speeches of a Minister in a Sermon which he and his Council would judge Notwithstanding all this so gracious was the King that he sought by all gentle means and sound reasons prosering Pardon Amnesty and Restauration to Blake c. But the more gracious his condescentions were which were not a few the more refractory stubborn and insolent were the Presbyters insomuch that when the King sent to them that he did not intend to use Blake with rigor Mr. Robert Bruce in the Name of the rest answered that if the matter had concerned Blake alone the offer might be accepted But the liberty of Christs Kingdome had received such a wound by the said proceedings usurping spiritual Judicatory as if Blakes life and the lives of twenty others had been taken it would not have grieved the hearts of good Brethren so much as these injurious proceedings had done and that either these things behoved to be retreated or they would oppose so long as they had breath Brave Blades still and they were as good as their words standing it out to the uttermost by somenting sedition and raising tumults till at last some of the chiefest of them were forced to fly to New-Castle Upon all these Conferences with the King and answers returned of his Messages the Burden of their Song was still That their Messages and Commission ought not to be controuled in a Civil Judicature nay tho they preached seditiously or rebelliously for which tho they ought to be punished yet it ought to be first cognossed by the Church unto which the King once replied and shall not I have power to call and punish a Minister so preaching but must come to your Presbytery and be a Complainer I have good proof in the Process of Gibson and Ross what justice you would do me When nothing would satisfie them on the second of December sentence was given that Blake had fasly slandred and treasonably calumniated the King and his Queen Queen Elizabeth the Lords of his Council and Session therefore his punishment being remitted to the King it was ordained that till his Majesties pleasure should be declared he should be confined beyond the North Water and enter into his ward within six days There were several Treaties after this Sentence in order to an accommodation but still the same spirit reigned in them and they returned as proud and insolent answers in so much that the Lord Lyndsey told the King on their behalf that they durst convene against his Proclamation and do more than so and that they would not suffer Religion to be overthrown at which the King leaving the room Lyndsey returned to the Church and said there was no course but one Let us stay together that are here and promise to take one part and advertise our Friends and the Favourers of Religion to come unto us for it shall be either Theirs or Ours Hence a great clamour to Arms to bring out Haman others cryed The Sword of the Lord and Gideon so great was the fury of the People This produced new Petitions and new Conferences yet all but second parts to the same tune Great is Diana of the Ephesians the Liberties and Prerogatives and Scepter of the Church they will cry some hours some weeks together rather than they will lose their spiritual Independent Monarchy and Judicatory over King Council and People and during this furious contest Mr. John Welch preaching in the High Church said the King was possessed of a Devil and one Devil being cast out seven more was entred in place And that the Subjects might lawfully rise and take the Sword out of his hand which he confirmed by the example of a Father that falling in a frenzy might be taken by the Children and Servants of the Family and tied hand and foot from doing violence Brave Gospel Doctrine fit for Antichrist and his Pulpits who may perhaps grant Priviledges and Prerogatives to his Church exempting his Clergy and Ministers from all questioning But my Creed is that happily such Priviledges and Liberties may be in their Books or in their Alcoran but not in Bibliis sacris Thus the Chorus and Burden of the Song is that every Contradiction of a waspish Priest is an incroachment upon the limits of Christs Kingdom a prejudice to the liberty and seeking the thraldom of the Gospel c. whereas in truth it is the Priests that have incroached and usurped upon the Priviledges and Rights of the Church truly so called Deus bone as slight as they make of the King and his Council and other the Laity
other Two according to common acceptation rather respect the governing and cleansing of Christs Church and therefore in the opinion of some no reason they should be committed to the power of every Presbyter as the Word and Sacraments are as Independents and Presbyters would have it For as there can be no order but confusion in a Common-wealth where every man ruleth so would there be no peace but confusion in the Church of Christ if every Presbyter might impose hands and use the Keys at his pleasure Though the Presbyter of each Church had charge of the Word and Sacraments even in the Apostles times yet might they not impose hands nor use the Keys without the Apostles or such as the Apostles departing or dying left to be their Substitutes and Successors in the Churches which they had planted At Samaria Philip preached and baptized 8 Acts 5.12 and albeit he dispensed the Word and Sacraments yet could he not impose hands on them but Peter and John came from Hierusalem and laid their hands on them and so they received the Holy Ghost 8. Acts 14.17 The Churches of Lystra 14. Acts 20. Iconium and Antioch were planted before yet were Paul and Barnabas forced at their return to increase the number of Presbyters in each of those places by Imposition of their hands v. 23. The Churches of Ephesus and Crete were erected by Paul and had their Presbyters yet could they not create others but Timothy and Titus were left there to impose hands and ordain Elders in every City as occasion required Tim. 1.5 Tit. 1.5 § Having thus briefly seen what Powers Christ left unto his Ministers to continue in the Church let us now consider to whom he committed them To whom were committed the Powers Christ left to continue in the Church I find several persons under several Names and Titles to whom these powers were committed and by them shared as Apostles Prophets Evangelists Teachers Pastors and Deacons § Touching the Apostles whom the Bishops did succeed they probably had a superior Vocation and Jurisdiction above Prophets and Evangelists Pastors Teachers Deacons and the 70 Disciples in the Church of God and had the government and oversight of them which will soon appear If we consider what Paul writeth of himself and unto them directing and appointing what to do and how to be conversant in the Church of God what to refrain in themselves what to rebuke in others In which cases it is not to be said that the Apostle presumed above his calling or had a several Commission distinct from the rest of the Apostles But in his doings and Writings we may perceive the height and strength of Apostolic Authority so guided by the spirit of wisdom that it displeased none in the Church but the proud and contentious troublers of the Church such as drew Disciples after them to reign over their Brethren or seduced the simple to serve their own turns as Diotrephes 3 John 9. These Prerogatives were so proper to the Apostles that no Evangelist nor Prophet in the New Testament came near it § Touching Prophets Prophets they were such as having otherwise learned the Gospel had a special gift of expounding Scriptures bestowed on them from above and of foreshewing things to come of this sort was Agabus and sundry others in Jerusalem Acts 11.27 Acts 21.10 who notwithstanding are not therefore to be reckoned with the Clergy because no mans gifts or qualities can make a Minister of Holy things unless Ordination do give him power And we no where find Prophets to have been made by Ordination but all whom the Church did ordain were to serve either as Presbyters or Deacons § Touching Evangelists they were Presbyters of principal sufficiency Evangelists whom the Apostles sent abroad and used as Agents in Ecclesiastical affairs wheresoever they saw need such were Annanias Acts 9.18 Apollos Acts 18.27 Timothy 2 Tim. 3.15.5.14.28 and others and were thus employed In Trajans days according to Eusebius many of the Apostles Disciples and Scholars to shew their willing minds in execution of that which Christ first of all required at the hands of Men they sold their Possessions gave them to the poor and undertook the labour of * Evangelista 1º qui Evangelium scripsit ut Matcus Luca c. 2º qui annunciat missus vel primo a Christo ante mortem sio 70 discipuli 10 Luke Vel 2º ab Apostolis sic Timotheus dicitur Evangelista a Paulo constitutus Presbyter Episcopus 3º A Christo post resurrectionem sic Annanias Acts 9.18 Evangelists they painfully preached Christ and delivered the Gospel to them who as yet had never heard the Doctrine of Faith § Touching Pastors and Teachers Pastors Teachers they were no other than Presbyters howbeit setled in some certain charge and thereby differing from Evangelists which title the Apostles likewise gave themselves 1 Pet. 1.5 The Elders which are among you I exhort who am also an Elder Albeit that Name was not proper but common unto them with others for of Presbyters some were greater some less in power and that by our Saviours own appointment the greater they which received fulness of spiritual power the less they to whom less was granted § Unto these 2 degrees appointed by Christ the Apostles soon after his Ascension annexed Deacons by Ordination Deacons whose office at first was to distribute the Churches Goods to provide therewith for the Poor and to see that all things of expence might be faithfully disposed of and they were also to attend upon the Presbyters at the time of Divine Service § By all which it appears that Churches Apostolic did know but 3 degrees in the power of Ecclesiastical order 1. Apostles 2. Presbyters 3. Deacons and afterwards instead of Apostles Bishops whether Bishops and Presbyters were two distinct Orders or one and the same I will not here enquire into only this is plain and beyond all contradiction viz. they have one and the same Ordination and Commission and not different and distinct and thereby become more essentially Officers of the Church § Many Errors have been broached and maintained and not without some more than ordinary warmth among the Ecclesiasties meerly through inadvertency through confounding and want of right distinguishing Services Offices and Orders Ecclesiastical the first of which three and in part the second may be executed by the Laity during which execution only they differ from others of the Laity which works and services they also may give over at any time and are no more of the Essence of the Church than Widows or indeed any other Laicks now are or were of old for that they are not admitted into the Church nor tyed by irrevocable Ordination as Bishops Presbyters and Deacons are which makes them to be of the Essence or more especially Officers of the Church These things considered there is no reason we should alter the Apostles Discipline without the Apostles warrant Produce that and we
acquiesce till then we are justly to be excused and I hope you will not blame us if we prefer the universal judgment of the Primitive Church touching the Church Government by Bishops before particular and late dreams They were nearer the Apostles times than Calvin whom for his other great pains and Abilities for the good of Christ's Flock I do much honour who broached not his new Church Polity until about Anno 1500. Was it possible I appeal to your selves that all the Churches of Christ dispersed far and near over the face of the Earth should at one time and that immediately after the last surviving Apostle and as it were Momento temporis joyn or jump in one and the self same Government Episcopal had it not been delivered and setled by the Apostles and their Disciples that converted the World We construe the Apostles Writings by their doings others measure the Scriptures by their own humours first framing Churches to their fancies and then conceit that the Scriptures answer and favour their Chimaera's and by their so doing come within the Verge of the Paroenesis If Bishops claim or usurp more than is their due or abuse the power which Gods Law or the favour of Princes justly alloweth to them and Pastors in Nomine Dei spare them not let the world know it but do not attempt to put out the lights of our Firmament because Phanatics and Men intoxicated stumble or miss their way whilst they shine § Gods promise to his People is Dabo vobis Pastores juxta cor meum 3 Jer. 41. pascent vos scientia doctrina It is evident that the firm of all Pastoral charge consisteth in preaching of the Gospel in administration of Sacraments and by mistake according to some in the punishment of such offences as absolutely exclude us out of the Kingdom of God These being the main things which Christ recommended to his Apostles committing them to their charge the which things only were practised by them as also by their immediate Successors and I hope our Bishops will not be found insufficient for these great Mysteries nor will be found to have warped or swerved from them though we have not wanted Coblers of Glocester the vanity of the present Churches and many other Ichabods heavily complaining § Besides for great and just reasons of State Concerning Innovators in general prudent Magistrates ought to be very circumspect and jealous and to fear the sequels of Church Innovations and Combinations even beyond all apparent cause of fear for that they who believe the Attempts for new Discipline without the licence of Civil Powers are lawful as most Innovators and Men given to change do and that not without some design as well to remove some persons out of the Saddle that themselves might be therein seated as to reform some errors will easily dispute what may be attempted against Superiors which will not have the Scepter of their new Discipline to rule over them For they that will not stick to affirm Amat â—ai ranam ranam nuit else Dianam That the Discipline which they say they have and we want is one of the essential parts of Gods Worship and therefore the better to introduce a good opinion of their own Diana they have not stuck andaciter calumniari and to style Episcopal Regiment Antichristian will as little scruple to affirm withal That the People themselves upon peril of Salvation without staying for the Magistrate may gather themselves into it always having in a readiness to say that they never found that God ever made any Precept or Command which to perform we must needs have leave of another § Moreover as every order of Religious men so every Form of Church-Government that only excepted which Christ instituted besits not every Civil Government nor Kingdom nor every State and therefore the Kingdom of France and renowned State of Venice for great reasons of State banished the Jesuits And we have an excellent example of this in the famous Government of the Kings of Castilia where without the Kings licence no new Religious Order and of such nature is every differing Church-Discipline from the Discipline by Law established could have entrance into those Kingdoms and therefore the Capuchin Friers could not be admitted thither The Foundations of these and the like Decrees are no less equal reasonable and lawful than most necessary and most antient For Cicero in oratione pro domo sua sheweth that no man could consecrate an Altar injussu populi so that the equity of such Laws hath time out of mind been apparently known unto the World And Mecoenas his counsel to Augustus in Dione was very prudent Eos qui in divinis aliquid innovant odio habe coerce non Deorum solum causa sed quia nova numina hi tales introducentes multos impellunt ad mutationem rerum unde conjurationes seditiones conciliabula existunt res profecto minime conducibilis-principatui legibus quoque expressum est quod in religionem committitur in omnium sertur injuriam For it would not in any wise be permitted to a great Number of a strange State and such are all Papists having sworn obedience to another Head contrary to their customs of life and divers ends from those of the present Governments to enter into the state of such a Common-wealth Gather themselves together into one or divers places to make amongst them one or more Heads or Governors and in secret to practise with the Princes Subjects seeing this would be presently accounted as one or more Conventicles of very dangerous consequence and accordingly would be prohibited and interrupted so under the pretext of some new Church Polity be it Popish Presbyterian or Quaking all alike as to the thing in question not by that State established many very many not only of the same but of other Nations also may frequently assemble and gather together under one or more Heads Presbyters or Teachers contrary in Customs and Affections to the established Church-Discipline and perhaps unto true Doctrine also and the many opportunities they have through Confessions Meetings Sermons and other spiritual Conferences insinuating with the Princes Subjects they may by such secret vast diffused scarcely to be discerned and powerful means and opportunities corrupt them in their sidelity and withdraw them from their Allegiances of which we are not without sad experience of elder and later days both from Papists and others not a few of several perswasions And the danger of union in an united confederacy or conspiracy is to be avoided for that it prevails more than number besides discontented minds in the beginning of tumults when any happen occasioned by themselves or others will easily agree though their ends be divers each one hoping thereby to get uppermost or to turn up that Trump that they have most mind to follow and so endanger the State For these many excellent causes all Church Congregations ought very diligently and narrowly to be
Faith the same Doctrines and Worship and the providence of God having called and sixed them here as if to this great work of Preaching the Gospel designed their Mouths cannot justly be stopt but upon some politick Accounts and reasons of State only Prudence not Conscience is then to be the guide of Councils For Example If a Presbyter hath swallowed a solemn League and Covenant so solemnly that he cannot nor will not renounce it what should the Government do Indulge those that will not protect that It portends a dangerous Reserve a sower Leaven Tinder in the Bosom apt to take sire apt to relapse into the same prodigious mischiefs Is it not much more agreeable to sound reason that the Royal Son should pare the Nails of those that cannot disgorge themselves of that fatal Covenant which introduced those Premises which yielded that sanguinary Conclusion which made the Father a Glorious King by bringing of him to the Block Conscience of factious Priests or of Covenanters in such cases is not adust in any measure Adaequate in the Ballance against the safety peace and quiet of Crowns and Kingdoms for that we have no Lydius lapis no infallible touch-stone to discover whether Consciences are truly weak or only pretended to be so the searcher of hearts only knows that insallibly And if pretence may be a just excuse to warrant disobedience unto established Sanctions Laws would then be no Laws at all for he that would might and he that would not might choose whether he would obey or no for that no Man can distinguish between real and pretended Scrupulosities That some should be indulged and others not ought to be no cause of complaint neither for that every thing is n t convenient for every Body nor for every Sect and State the same Legislators that have power to Indulge some may by the same right forbid others and indeed make any Laws convenient For the Common-wealth ought to be always kept in a quiet and peaceable temper even ad pondus if possible enough This only by way of Hint and Caution that there be great waryness and circumspection in granting and denying Indulgences If Priests otherwise Orthodox and worthy be silenced for such or the like reasons this ariseth not from the discipline of the Church nor from the Nature of Lyturgies but from the Government of the State What Must there then be no relief for scrupulous and tender Consciences that cannot renounce Covenants or comply with Innocent Ceremonies and Commands yes if they are truly so and do not enter-sere with the Established Government of Church and State 1. Consciences really and truly Scrupulous and tender if they break not out into overt act are not within the Magistrates Province but if rashly without consideration of obtaining or foresight of peril or perturbation of the Church or State they will adventure to take Solemn Leagues and Covenants to introduce a separate Mode or Government in Church or State contrary to that already established by the Magistrate then they most properly come within his verge and cognizance 2. Consciences ought generally not to be forced nay cannot whilst they are in their proper circle but are to be gained and reduced by dint of Argument and force of Truth by moderate connivence and by the use of good Instruction and perswasion 3. Consciences when they rove and become excentrick moving beyond their proper circle and bounds and being out of their proper Sphear tend and prove to be matter of Faction loose their proper Nature and forfeit their just Priviledges and Prerogatives then and not till then the civil Magistrate may take notice and justly restrain or punish their undue practises and contempts if such though guilded most speciously with pretences of Conscience and Religion § As happily their opinion is not so infallibly orthodox who affirm that all Church Discipline and Reformation must be after one Platform and that they which will perfectly reform must bring and reduce the form unto the State which it was at in the days of the Apostles A thing in the opinion of Judicious Hooker neither possible nor certain nor yet absolutely convenient For that which was used in their dayes the Scripture he saith doth not fully declare so that making those times the Rule and Canon of Church Government they make a Rule which not being possible to be fully known is as impossible to be fully kept so happily their opinion is as little Orthodox and as little convenient who deem it no good policy to alter or innovate any thing in Church affairs or to endeavour to reduce it to that State wherein it stood in the dayes of the Apostles the one opinion conducing to bring Reformation to Anullity the other to an Impossibility In elder times soon after the dayes of the Apostles and more especially after Constantines dayes there were imperfections no doubt and warpings from the Apostolical Rules and practises and happily in some things greater than in the present Antiquity therefore ought not so to be revered and adored as that something in these latter Ages may not be reputed better and more convenient there being no necessity that the same publick things should be always ordered in one and the self same manner but as times have mutations so it may be sit to alter or change the Government of Church or State It is possible that the Antient manner of Governing may not be profitable except the Antient state of the Church do return also But if Antiquity must be so revered as not to admit of the least Innovation then without all peradventure that Government which Christ and his Apostles instituted and lest unto his Church must necessarily be the most Antient and have the fairest pretence unto Jus divinum for its justification and then for those very reasons ought to remain unto this very day unalterable and all other Modes and Forms can be but Prudential only and at the discretion of the Church rightly so called And there can be no doubt but that Christ left such a Government to his Church as might be exercised in any Kingdom Christian or other without enterfering or clashing with the Civil Government of any Nation or Kingdom wheresoever the Apostles and their Successors in all Ages and Countries should preach the Gospel and gather Churches And that the self-same Government is plainly set down in the new Testament and that it was instituted by the Apostles and that the Antient Fathers after their example did prosecute the same for about 250 years after Christ with great success and increase of Converts unto Christianity And such Government being practicable then notwithstanding the great enmity that all Nations and Governments had even unto Christianity it self there can be no doubt and no reason can evince but it may be as practicable now which is the opinion of very many and those not Phanaticks And then Independents will have very fair and antient Records to shew for their Congregational way if
Baptism or the like then they stiffly cry out where is your Rule your Warrant in Scripture for them And may not the Magistrate with as good Logick demand of Presbyter and Independent their express Warrant and Rule of Scripture for their Governments for receiving the Communion sitting or for their altering the time of taking of it or their Preaching in their Caps in a Cloak or Buff Coats as lately they did If men were humble and not wedded to their own fancies they might see the right Independency already established in this Kingdom and with no great difference from that of the Independents who would have only Churches voluntarily gathered and submitted unto whereby those that would might be of Peters or of Pauls or of any Ministers Congregation and those that would not might refuse to be of either or indeed of any so that in effect they having no power to compel the whole Kingdom might be either Atheists or Papists Quakers or Fanaticks nay Jews or Ranters or indeed what not if no better care were taken But the great wisdom of our Princes armed with the Sword and with Power to Command and Compel from on High well knowing it a duty incumbent upon them as it was once upon Paul to take care of all the persons and Churches within their Dominions and that they were to be accomptable to God for their good or evil Government in Church and State have divided this whole Nation into Precincts Parishes or Congregations call them what you will and hath allotted to every Parish a Church to which all are enjoyned to resort and frequent and a Minister endowed with maintenance who is to execute his Pastoral Office over them and his Parishoners are compellable by by the Laws Canons and Edicts of the Prince to receive their spiritual Food and Bread of Life at his hand and mouth and it is not left to them to come or not to come to the Church of God and hear the Law and the Gospel of Jesus Christ at their pleasure But care hath been and is still taken that the Ministers and Pastors shall not be without their Flocks nor the Flocks without their Pastors who are licenced and enjoyned to Pray Preach Baptize Now what is the difference The Congregational way is voluntary unlimited and unprescribed the Parochial is quodam modo compulsory bounded and circumscribed and so it ought to be or else how can Princes rationally give any good Accompt to God of their care of his Churches if they should leave every man to do herein what seemeth best in his own eyes as once in Israel when there was no King And if Princes have no Power to Prescribe Compel and Punish why should they be blamed and punished for the Idolatrous and otherwise erronious Worship of others And if they have power why do the Non-conformists quarrel at the use thereof one Parish is as little dependant on another as the Congregational men would have their Congregations to be and yet both Parishes and Congregations are properly and rather homogenial parts of Englands Church than so many distinct Churches though Quodam Modo they may be stiled Churches as Paul did Families in Houses in his time § Both Presbyters and Independents willingly oblige themselves to no form being against all set forms but leaving themselves at large in all their Administrations Our Supream Governours as in duty bound prescribe and enjoyn as in our Liturgy the daily teaching of the Fundamentals of Christianity that all his Subjects may be sure to have them sincerely dispenced unto them If there be no form for dispencing of them how can the Prince be sure that they are rightly dispenced and taught nay how can he be sure that they are taught at all and if not certain thereof how can he give to God a good and sure account that they were sincerely taught or that the Alcoran Talmude or Trent Creed were not taught instead thereof If our Liturgy be daily used the very solemn days which by Antient Institution of the Church are to be celebrated for the Commemoration of the Blessed Trinity Advent of our Saviour his Nativity Circumcision Passion Resurrection and Assention will so preserve these things among the Common People that is scarcely imaginable that they should be so grosly ignorant as not to have explicite knowledge of those mysteries of Christ so publickly and frequently solemnized in the Church The want of which Liturgy hath in these late times ushered in much ignorance even of the necessary fundamentals and made a wide Gap for ignorance nay Atheism not only to creep but to leap in amongst us How many Congregations or Parishes wanted the Holy Communion for the greater part of twenty years together in the late times now who was to blame or responsible to God for so hainous a sin as the keeping back the Bread of Life the Incumbent or the Civil Magistrate or both and who was in fault when it was afterwards given yet to those only that would sit and take it at a long Table denying it to others that desired to receive it in the most reverend manner by kneeling the Incumbent or the Magistrate that might have ruled it otherwaies thereby excommunicating in their sence at least with exclusion a Sacris all the Parish at one breath save a few What could his Imperial Infallible Holiness at Rome have done more imperiously then to deny the Bread of Life to those that would not submit to their ipse dixit The hainousness of this crime of robbing whole Parishes of the Lords own Supper Table Cup Body and Blood for so many years together in our late times is abundantly set forth attested and proved to be from Popish Principles in a Book entituled A new Discovery of some Romish Emissaries c. The sum then of the Contest will be between Prince and Priest whether Presbyterian Independant or Popish matters not much They being in the point of Domination not much different only the Independant is most moderate and the Pope most exorbitant extending his Supremacy and Jurisdiction over forrain Princes and beyond his own Territories even to the Excommunication nay Deposition of Kings and how much less the Presbyter claims Sa. Rutherford in the forenamed Book and his if I may call it his Book called Lex Rex do speak and as the Arguments are the same so the same Answer will reach them all § The Priests conceive by their mandate viz. Go teach all Nations Baptizing c. received from Christ Independant of any earthly Power that they have by vertue thereof Authority to put in execution that Mandate 1o. In their opinion to preach and pray what when and where they please Administer the Sacraments after what form and manner seems best unto every of them though never so different one from the other use any form of Discipline excommunicate whom and when they please and all this without being accomptable to any earthly power or having any Superior over them §
The Prince on the other side though he pretend not to Preach Baptise impose hands administer Sacraments use the Keys or the like yet deems it more particularly and more especially within his Province to take care of these Priests and Priestly things to see that the Persons be able and well quallified and that they execute the Mandat according to the Doctrine of Faith and of the Gospel of Jesus Christ And as to countenance and maintain these that do perform their Function accordingly so to silence and punish those that do not else why should he be blamed for giving liberty to a Popish Priest or Phanatick Quaker more than unto an Independant or Presbyterian § A King is he that Ruleth others and the relation of the Word doth teach us that there can be no King but in respect of his Subjects and his duty towards them is to direct to command and punish in all things needful Where God chargeth the King to keep and observe all the words of the Law keeping and observing are not there referred to his private Actions as a Man but to his publick Functions as a King and therefore the Kings in these words received the charg and oversight of the whole Law that is an express command from God to see the Law kept and every part thereof observed of all men within his Dominions and the breakers of it Prophets Priests and People to be punished Now the Law contained all things that any way touched the true Service and Worship of God and therefore the Kings had one and the self same power to command and punish as well in the Precepts of Piâ—ty as other points of Policy neither did God favour or prosper any of the Kings of Israel or Judah but such as chiefly respected and carefully maintained the Ordinances of Religion prescribed unto them in Moses Law This Power is granted to belong to Princes even by some Papists themselves witness that moderate and learned Servite Padre Paolo throughout his History of the Inquisition where he complains and avers that amongst the perverse opinions of which this our unhappy Age is full this also is preached that the care of Religion doth not belong to the Prince that in other times Holy Bishops did not preach nor recommend any thing more to Princes than the care of Religion they warned them of nothing nor modestly rebuked them for any thing more than for their carelesness in it And now nothing is more preached than that to the Prince belongeth not the charge of Divine things though contrariwise the Holy Scripture be full of places wherein Religion is commended to the protection of Princes by the Divine Majesty which also promiseth Peace and Prosperity to those States where Piety is savoured and Desolation and Destruction threatned to those States wherein Divine things are held as Alien David though being entred into a Kingdom out of Order both internally and externally and being very busie both in Wars and framing a politick Government yet did set his chief care on matters of Religion Solomon entring into a quiet and exceeding well ordered Kingdom regarded also Religion more than any other part of the Government The Princes most applauded in former Ages as Constantine Theodosius Charlemain St. Lewis and others made it their chief care and travail to protect and rule the Affairs of the Church It is a great deceit to set forth this part as a thing of less moment since the neglect of this doth provoke the divine wrath experience tells that a State cannot stand untroubled where change of Religion cometh for that true Religion is the foundation of States He that ruleth over Men must be just ruling in the fear of God 2 Sam. 23.3 It is an abomination to Kings to commit wickedness for the Throne is established by righteousness 16. Prov. 12.14 It were a great absurdity to leave the total care of it to others under pretence that they are spiritual where temporal Authority will not reach or that a Prince hath any greater charge or imployment than this § As it is manifest that the Prince is not Pretor nor Prefect nor Proveditore no nor Priest nor Bishop So it is as true that he is to oversee and cause them to do their duties both the one and the other And here lieth the deceit that the particular care of Religion is proper to the Officers of the Church as the Civil Government is to the Prince who ought to do neither the one nor the other but is to direct all and to take heed that none do fail in his Office This being the Princes charge as well in matters of Religion as in any other part of the Government And as in other matters the Prince is to be informed of all occurrences so ought he to be particularly advertised of all that happeneth in matters of Religion And I conceive that therefore a Prince is more bound than a private Subject to fear and to serve God to be both zealous and jealous of his holy Faith to honour cherish and defend Gods true Church that he as Pope Eleutherius writ to King Lucius being Christs Vicar in his own Dominions should discharge Christs Place and Commands and also more bound to avoid Hypocrisie Superstition and all open and scandalous sins to preserve his Dignity and maintain his State and Royalty in the exercise of Religion Because Regis exemplum in numerabiles populos catervatim secum ducit and least that happen to his People which sometime fell out to the Jews through Moses long absence who thinking that in him they were deprived of the true God made themselves one of Gold § It is agreed by all That God hath not left humane Nature destitute of such remedies as are necessary to its conservation and that Rule and Dominion being necessary to the conservation where that Rule and Dominion is granted there all things necessary for the support of that Rule and Dominion are granted also It is farther granted also that supreme power ought to be entire and undivided and cannot else be sufficient for the protection of all if it do not extend over all without any other equal power to controul or diminish it and that therefore the supreme Temporal Magistrate ought to command Ecclesiastical persons as well as Civil Look back a little into the old Testament and consider the Jewish Church and Republick of which the Lord himself doth testify 4. Deut. 7.8 That his people hath Statutes and Laws so just and wise that the Institutes of no people that the Sanctions of no Republick that no Ordinances howsoever wisely constitute were able to compare with them therefore methinks that the Church and State should be most divinely and wisely ordered that cometh as near as the circumstances of the present matter will permit to the Constitution of the Jewish Church and State in which matters were so ordered by God that we find not any where two diverse Judicatories concerning manners the one
Politick the other Ecclesiastick what then hindereth that the Church now also on whom God hath bestowed a Christian Magistrate should be less content with one Government To me it seemeth monstrous to place two heads upon one body of a visible Church whose Commands Decrees and Government are divers so that the rule of one is not subject to the care of the other For the Ecclesiastical Senate or Presbytery would have the Supream Power of Punishing Vices even in Magistrates themselves though not with Corporal Punishment yet with Excommunication and debatring them from the Sacraments whereas one Magistrate appointed by God may now as well bridle all transgressions as he could of old was it not so in the Kingdom of Solomon which was as it were a Type of Christs Church reigning on this Earth And I do not find either under Moses or under the Judges or Kings or under the Government of those which were called Rulers such two discrepant Judicatories Nature denies saith Musculus two Authentick Governments in the same People whereof one is not subject to the other It is manifest that David did dispose of all Offices and Ministers of the Church 1 Ch. 22.27 Afterwards Solomon did not only build but consecrate the Temple and not a Priest Hitherto belongeth that famous History of Jehosaphat in the 2 Chr. 19. which doth perfectly clear this cause as also doth the History of Ezekias and indeed the whole Old Testament It is too well known that though Papists and Presbyters do allow something to secular Magistrates in the Rule of the Church yet the Supremacy of Power they do utterly and in very terms deny And having obtained possession of power in the Church and that as they hold out by Christs own institution they are very loath to resign the same again at the demand and into the hands of Princes It is true that when our Saviour first gave Commission to his Disciples to Preach Baptize and Propogate the true Faith in the World secular Authority being universally averse thereunto he was of necessity to commit for the present both Doctrines and Discipline to the charge of his Apostles yet not without a promise That Kings should be their Nursing Fathers and Queens the Nursing Mothers of his Church who though now they are come in and become friendly to Religion and willing to advance the spiritual prosperity of the Church as well as of the Temporal of the State yet both Papists and Presbyters having got possession are loath to be disquietted dreaming of a Spiritual Empire belonging to Priests more worthy and Sacred than that of the Emperors and so secretly preferring the Crosier before the Crown § Power and Government are things most awful and honourable and the truest owners thereof next under God are Princes whom the true legitimat Church ever looked upon as Cods immediate Vicegerents Deputies and Governours thereof St. Peter 1.2 Writing to the Church in the time of a Heathen and Impious Emperor commandeth every Soul to be Subject to the higher Powers He acknowlegeth power in a very Nero and that to be the higher Power And to that Power of that Nero he subjects every soul Christian and Heathen Priest and Layman and it may not seem strange that meer Power and Rule in an unbeliever and wicked Prince should be so sacred and inviolable We must take notice that the wickedness of Princes in ill Commands though it discharge us as to those ill Commands yet it doth not discharge their power or Rule either in those or any other For when Princes rule well they are to be obeyed when ill they are to be endured and this very endurance is an effect of obedience and subjection The violence of this or that Nero may be Tyrannous but the lawful Authority whereby the same violence is done is not Tyranny Neither is the Office of Kings the less Glorious because they can use force nor yet that of Ministers the more Glorious because they may use none but perswasive Motives and Allurements For Power it self being a Glorious Divine thing it must be most honourable to use it in Gods Cause and his Glory and the advance and increase of his Flock and Kingdom and therefore we see Iosiah and other good Kings are commended for using compulsion and on the contrary other Kings which used it not for the suppressing of Idolatry removing the high places and the like did draw curses on themselves and their subjects And whereas it is objected by I. M. and others that Force and Compulsion restrain only from the act of sin but not the Will from the liking thereof and that to compel outward profession is to compel Hypocrisy not to advance Religion But we see common experience teacheth us better effects thereof For Scotland Holland Denmark Sweden Bohemia England c. suffered great changes of Religion in a short space and these changes were wrought by the force of Civil Magistrates and could never else without strange Miracles from Heaven have been so soon compassed and these Changes have not proved the less sincere because Civil Authority wrought them as the Samaritan first believed Christ on the Womans word but then for his own sake so those that were compelled to the Wedding so many Papists in Queen Elizabeths dayes which came to our Churches first to save their Purses afterwards came out of liking of which the Pope being advertised forbad it and made it a Signum Distinctivum It s a shrewd sign that that Babe is spurious which the Mother is ashamed to bring to light and that is Falshood and Dross not Truth and Gold which dares not abide any Test and that those Masses are not of a Divine Origine that must be celebrated in an unknown Tongue and trusted only with the Priests who are parties to the Cheat. Besides the means used in all Laws of God and man to induce obedience are rewards and punishments both which may occasion Hypocrisie Corrupted man is as inclinable to dissemble Religion which he believes not as well for hope of reward as for fear of punishment which is vitio personae non praemii vel poenae else God would not have appointed them as mounds of his laws and motives of obedience The pious example of a good King is of mervelous inducement towards Religion yet one may hypocritically dissemble his Religion to please his Prince Example is so powerful a motive that it is said to compel 2 Gal. 14. Peccant magistratus cum minis paenis alios peccare non prohibent 13 Nehem. 17.21.22 If Nebuchadnezar erect his prodigious Idol and upon pain of a Fiery Furnace require all to worship it all People Nations and Languages are presently upon their faces If persecution be but threatned Demas-like we presently forsake the fellowship of Saints and imbrace this present world On the other side rewards of honour and preferment will cause some Balaam-like to run and ride and become more sensless of Gods wrath and indignation than
for Supremacy over Causes and Persons Ecclesiastical and Civil but let them accompt it their most Supreme Service to attend on that Supremacy so shall more honour and sanctity pass from Pope and Presbyter to Kings and Emperors and more efficacy and vertue from Kings to Ministers more Grace and happiness from both to the People § Excommunication The main Argument used both by Pope and Presbyter to raise the Miter and Consistory above the Crown is drawn from the power of the Church in Excommunication which Sword Church men only claim and wherewith they think they may as freely strike Princes as Princes may strike them with their Temporal Sword of both which a word in general and also in particular as it relates to Princes Excommunication that great Popish and Presbyterian Thunderboult and Diana of their Discipline claimed to be their due Jure Divino and so highly exalted by them that it is not more monopolized nor advanced higher at Rome than it would be here by them within their Precincts if not curbed by the Civil Magistrate so apt it is to be tyrannically abused by Pope and Presbyter for experience tells us that if they might have their Will they would by virtue thereof put such a Spiritual Pad-lock upon the Temporal Sword and by their In ordine ad Spiritualia take such fast hold of it themselves that if they and Christian Princes should chance to differ they may be sure so long as their Doctrine concerning it will be believed to have the drawing of it themselves and leave poor Christian Princes to whom the Sword of Right more antient than Papacy or John Calvins Presbytery more properly belongs to defend themselves with the Scabbard for which several of them have paid dear witness amongst others those 17 Scotish Ministers who being convented before the Council of Scotland for holding a solemn Assembly at Aberdeen without the Kings leave 2. July 1605. utterly denied the Authority both of King and Council in that behalf affirming that in matters Ecclesiastical they neither ow nor ought to acknowledge themselves in any subjection either to the King or to his Council and that all spiritual differences should be tryed and determined by the Church meaning thereby themselves the Clergy for which cause and for denying the Kings Supremacy 6 of the chief of them were arraigned and condemned at Blackness in Scotland January 10. 1605. and how insolently some of the same Tribe vsed King James more than once he himself hath published in Print and their imperious exhorbitances may be read as in several other Books so in Presbytery Displayed printed 1644. and how they used King Charles the first I. M. hath demonstrated in his Tenure of Kings therein manifesting that they founded the Premises that enabled the Phanaticks to conclude that sanguinary and unparalled Catastrophe And that their good deeds also may be remembred we do recount them to have been very instrumental in the restoration of the Son which is some kind of expiation for their injuries done unto the Father Some and those of no small esteem in the Church are of opinion that the exercise of Excommunication was then only needful when no visible Church had any legal or civil remedy to preserve its unity or purge it self of gross Offenders or that the right or power of Excommunication which the Apostles and immediate Successors had did utterly expire when once whole Cities and Common-wealths became Christian and were enabled from the Supreme Civil Magistrate to punish Offenders and to enact coercive and penal Laws and other means necessary for the spreading and promulgating of the Gospel Sure I am that experience hath made it more than probable that after the Church and Common-wealths were so linked and interwoven together that every Member of the Common-wealth was enforced to become a Member of the Church and to be so admitted by the Church Governours the edge of this spiritual Sword was very much abated and the force of former spiritual Ordinances became stifled with the multitude of those persons against whom they were directed whether the defect be in the power it self or in such as have but to do not use it as they ought certain it is that this branch of discipline is not in our days so effectual as in former times it hath been The meer spiritual Power with which alone the Apostles and their Immediate Successors were endued was of greater efficacy than both the remainder of the like spiritual Power in Dermier Bishops and Pastors and all the strength of secular Civil Power wherewith Princes States or Kingdoms since the mutual incorporation of Common-wealths and Churches have as they were in conscience and Jure Divino bound assisted Prelates and Church Governours of this nature seems to be the Apostolical Rod. 1. Cor. 4.21 wherewith Paul threatneth the Corinthians whereby is meant as he explains himself 2. Cor. 13.10 ch 10.16 ch 13.2 To use sharpness to revenge all unrighteousness not to spare all which are expressions of a certain miraculous vertue of impossing punishment Thus Annanias and Saphira fell down dead 14. Acts 13. Elymas was smitten with blindness 1. Tim. 1.2 Himeneus Alexander and the Incestuous Corinthian were delivered to Sathan 1. Cor. 55. § To deliver to Sathan was plainly a point of miraculous Power which inflicted torment on the Body such as Saul in former times felt after his departure from God as Chrisostome and other Fathers interpret This is certain when the earthly powers used not their right of punishing God had given them to purge and defend the Church what was wanting in human aid God himself supplied by divine assistance After the Emperors took on them the Patronage of the Church whose office was to punish them that troubled the Church without or within the forenamed divine punishment expired And most properly that divine execution of revenge was the jurisdiction of God not of Men because the whole work was Gods not the Apostles God that he might give testimony to the truth of the Gospel preached as at the Apostles Prayers or presence or touch he healed diseases and cast out Divils so at their imprecation commanded men to be vexed with Diseases and seized by Divils Nor did Paul more by delivering men to Satan than did Peter and John by curing the lame man who say they did nothing by their own Power Acts 12. and ascribe the whole effect to God At the Prayers also of the Church did God often shew the like signs of his displeasure therefore are the Corinthians 1. Cor. 5.2 blamed that they mourned not to the end the Incestuous person might be taken away from among them And to the same effect is that wish not command of the Apostles to the Galatians 5.12 would they were cut off that trouble you This kind of Excommunication if it may be so called was a Corporal punishment and there is no appearance of any internal obduration by the binding power of Pope or Presbyter and
it was miraculous and therefore it might be of use then when the Keys of Church-men could not err and when a Temporal Sword was wanting yet now it is utterly useless and abolished § For any other Excommunication of present or perpetual necessity in Ecclesiastical Regiment there is very little indeed no plain proof in Scripture if any at all it is the spiritual Scepter of the Pope and Presbyter without which their Empire would appear meerly Imaginary and therefore their Zeal is fierce and strong for it though their reasons be weak It seems to me a very obscure and lame deduction that the Keys of Heaven in the Gospel must needs import real Power and jurisdiction in Clergy men and in them only and that that Sword is as miraculous as it was or as useful as if it were miraculous and that the stroak of it is meerly Spiritual and not to be supplied by the Temporal Sword and that Princes are as well liable to it as other Laymen § In case of utter impenitency of open and obstinate perverseness Heaven is shut without the Pope or Presbyters Power and in case of feigned penitence neither the Popes nor Presbyters Keys can open effectually though they discern or discern not the hypocricy and in case of true penitence if Pope or Presbyter be mistaken yet Heaven will not remain shut § Some excellent writers against the usurped power of the Romish Church in use or exercise of St. Peters Keys as well before Luther as since have been of opinion that the visible Church hath only power to declare who are separated or excommunicated ipso facto from the holy Catholick Church and that she hath no power so to separate or excommunicate any unless they have first excommunicated themselves or voided their hopes or interests in the holy Catholick Church by heretical positions or opinions or by lewd and scandalous misdemeanors Of this opinion was that famous Wesselius which was intituled Lux Mundi before Luther arose or the so pure Light of the Gospel which we now enjoy Besides Divines themselves have not hitherto agreed nor are ever like to agree what this excommunication is or what the extent of it is or whether the Presbyter alone or joyned with the Laity or Lait without the Presbyter have power to execute it or whether it be so spiritually inherent in the Pope or Presbyter as that they can or cannot depute the execution thereof to Deligates or Proxies In these great straights and uncertainties concerning excommunication held out to be of such high concern as to make the excommunicated as it were accursed and cut off from the Church what shall poor Laicks do who are well assured that be their Commission what it will that it extends not to impower them to teach and much less to impose any Doctrines but what are undoubtedly and meerly true the Apostles themselves pretending to no other § Some endeavour to support this feigned pillar of their discipline by Arguments drawn from the Jewish manner of excommunication which according to some was twofold 1º called Niddui and was only a temporary separation commonly for 30 dayes from all commerce or society with any man within a certain distance This is it which is thought to be that which is called in the New Testament a casting out of the Synagogue 2o. The second more severe and terrible than the former was when a scandalous ossender with curses out of the Law of Moses in the publick audience of the whole Church without any limitation of time was excluded from the Communion of it This is that which is thought to be that which is called in the New Testament a delivering up unto Sathan in Hebrew this is called Cherim and in Greek Anathema which was twofold 1o. Simple when what I have now mentioned was performed 2o. with an addition of Anathema Maranatha or as the Syrian pronounce it Moranetho when besides all other maledictions out of the Law they added this clause Our Lord cometh by which form the excommunicated person as desperate without all hope of pardon or restitution was left unto the Lord to receive from him a heavy doom at his coming In imitation of this Jewish excommunication which generally is defined by almost all to be an exclusion of the Fellowship and Communion of Believers the Popish Divines have also framed 2 kinds of excommunication viz. 1o. A lesser 2o. the greater 1o. the lesser That the excommunicated is to be debarred not from the profession of the same Faith nor from giving his consent to the same Doctrine with the present Church whereof he is a visible Member but from the soel participation of the Sacraments have added also another which they term the greater Excommunication and Anathema and have against the clear sence of Scripture I wish the Presbyterians could herein plead not guilty defined it to be an interdiction of Churches private commerce and all other lawful converse because the Apostle Cor. 14. openly sheweth that neither the heathen nor any person whatsoever were forbidden from hearing of the Divine word from the Reading Thanksgivings and Prayers of Christians And I have not found extant in the Scripture any Precept or Example whereby it is commanded or taught that they who err only in life and manners should be removed from the Sacraments I do not read that any person at any time amongst the Jews was for such causes forbid by the Priests Levites Prophets Scribes or Pharases to come unto the Sacrifices Ceremonies or Sacraments The high Priests esteemed Christ and his Apostles most wicked persons yet we do not find that during Christs life or after his death that ever they went about to debar them of the Sacraments and Sacrifices instituted by God they reprehended indeed Christ for eating and drinking with Publicans and Sinners but not for praying in the Temple with them nor for going up with them and all others to Jerusalem to celebrate the Passover neither did they debar any Publican Jew no nor the most cruel Hereticks the Sadduces from their Temple or Ceremonies but permitted them the honour to ascend the high Priest-hood and I do not indeed well see how the Priests could hinder the Scandalous sinners from eating of the Passover if they would for that they did not eat before the Priests but in their private Houses and I have not observed that the presence of a Priest was absolutely necessary to that matter And certainly if the law had permitted them to debar any from their Sacraments and Sacrifices but the Leprous and unclean they would certainly have debarred Christ and his Apostles such was their desperate and inveterate malice towards him and them presuming his design to have been to destroy their City and Temple their Name and Nation § Upon these and other like reasons and grounds there are some who do not stick to affirm that the Clergy hath not so much power to excommunicate the Laity as the Laity the Clergy all power being
given to the Body of the Church and not to the Priests thereof to govern it self and that there is no other excommunication then what is common to both viz. To withdraw our selves from every Brother that walketh disorderly 2 Thess 3.6 If any obey not our saying have no company with him that he may be ashamed v. 34. not to eat with the Brother that is a Fornicator or Covetous or an Idolater or a Rayler or a Drunkard or an Extortioner 1 Cor. 5.11 and put away from amongst you that evil person v. 13. All which precepts belong to all both Laity and Clergy indifferently Let excommunication be what it will if any there be An exclusion from the Word and Sacraments it cannot be yet what ever it is it is attributed to the Church and that most rightfully But then it is to be considered that by the venerable and Apostolical name of Church was antiently and ab initio understood all the faithful as well Laity as Clergy though of latter years it hath been injuriously wrested to signify the Clergy only whereas in truth the Laity as well as the Clergy as lively stones are built up a spiritual house an holy Priesthood a chosen Generation to offer up Spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5.9 For it is certain that St. Peter gave the title of Clergy to all Christians in general and that Pope Higinus who lived in the second Century and his Successors most injuriousty took it from them usurping and appropriating the name of Church to themselves and their Priests only which is since attributed to the Popes only by the Pope and Court of Rome and their Creatures and condemning the rest of Gods holy people to an injurious and alienate appellation of Laity separating themselves from the Laity as unclean and prophane by local partitions in Churches c. and so the distinction insensibly crept in by degrees § Because the Word and term Church hath been so much wrested and abused by men of different perswasions for different ends and interests By Church is to be mean◠〈…〉 Apostolical and Legitimate 〈…〉 but not that which is usurpâ—d and imployed to the subversion of publick Government and of Religion it self for it is certain that nothing hath been so great a hindrance to the grwoth and propagation of the truly Catholick Religion as the extending the just liberties thereof into licence by grasping at more and other powers than ever Christ gave them by any Commission which alone hath caused and maintained so great and deplorable divisions in Religion and so little understood by the vulgar both of Protestants and Papists and that I may open the eyes of some that yeild blind obedience and magnify the Pope and indeed I know not what nor whom for the Church and to shew in little the tricks and artisices of the Popish Clergy to increase their Power and Coffers I shall shew how when and where it was first used in the New Testament and how degenerated and what ill use hath been made of since By the word Church in the New Testament is meant the society of Christians or number of Believers in Christ Vide. 19. Art of Religion already come and to come in the flesh crucified dead buried and ascended into Heaven for the planting and increasing whereof Christ himself laboured during his abode on earth by Miracles Signs and Wonders and after his Resurrection before he was taken up and a Cloud had received him out of their sight he appointed his eleven Disciples Judas having fallen by transgression from his Ministry and Apostleship that he might go to his own place to teach all Nations baptizing them and teaching them to observe all things whatsoever he had commanded them 28 Mat. 19.20 and to preach repentance and remission of sins in his Name among all Nations beginning at Jerusalem 24 Luk. 47 charging them to tarry in the City of Jerusalem until they were endued with power from on high v. 49. After they had received the Holy Ghost in that miraculous manner of cloven tongues on the day of Pentecost Peter standing up with the eleven preached so powerfully unto the multitude then and there gathered to understand the wonderful miracle of cloven tongues ushered in by a rushing mighty wind and to see the effects thereof that at that Sermon there were converted about 3000. Souls which gladly received him and were baptized and continued stedfast in the Apostles Doctrine and fellowship and in breaking of bread from house to house and in prayers praising God and having favour with all the people 2 Acts v. 41.42 and the Lord added to the Church i. e. to all the Apostles and Disciples left by Christ and unto those converted at this Sermon of St. Peters daily such as should be saved 2 Acts 47. the first society or congregation that we read of called a Church in the new Testament 47. so that from this very day and time and upon this occasion which was within few dayes after Christs Aesension was the Congregation or Societies of Believers called the Church And it is here more especially to be observed that the name of Church was not here given as peculiar to the Apostles or Clergy but as common to all believers the number of whom daily increasing quickly came to be cantonzied divided and subdivided into Cities Provinces Countries Houses Hence the various expressions so were the Churches established in the Faith and increased in number daily 16 Acts 5. All the Churches of the Gentiles 16. Rom. 4. All the Churches of the Saints 1 Cor. 14.33 The Churches throughout Judea Galilee and Samaria 9 Acts 30. 1 Gal. 21.22 So ordain in all Churches 1 Cor. 7.17 The Churches of Asia salute you 1 Cor. 16.19 The Church at Antioch 13 Acts 1. The Churches of Thessalonians 1 Thes 1.1 The Church that is at Babilon saluteth you 1 Pet. 5.13 The seven Churches of Asia Apocal. hence also more minute subdivisions as great Pricilla and Aqvila together with the Church in their House 1 Cor. 16.19 salute Nymphas and the Church in his House 4 Colos 15. Paul and Timothy to Philemon and to the Church in his House Philemon 2. When St. Paul sent for the Elders of Ephesus and willed them to take heed to themselves and all the Flock over which the holy Ghost had made them overseers to feed the Church of God 28 Act. 17.28 What meant he by the Church the Priests to whom he spake or the people the People no doubt the Church is never taken in the New or Old Testament for the Priests alone but generally for the whole Congregation of the faithful Having thus demonstrated who are meant by the word and term of Church let us now consider what powers and priviledges they were indulged and endowed withal both Priest and People from Christ § What Powers and Priviledges did belong to the Ecclesiasticks as Apostles Bishops Priests and Deacons I have intimated
before shewing that the Apostles had jurisdiction over Prophets Evangelists Presbyters and Deacons and I think will not be denied Then the Canons stiled Apostolical say Canon 38. let the Presbyters and Deacons do nothing without the knowledge or consent of the Bishop he is the man that is trusted with the Lords People and that must render an account of their Souls Ignatius Bishop of Antioch almost 30 years in the Apostles times agreeth fully with that Canon saying do nothing neither Presbyter nor Deacon without the Bishop neither let any thing seem orderly without his liking for it is unlawful and displeasing unto God And again without the Bishop let no man do any thing that pertaineth to the Church Ignat. ep 3. ad Magnes Ibid. ep 7. ad Smyrneos Cencil Ancyran can 13. Laodicens 56. Aralatens c. 19. Tolet. 1. c. 20. by which it plainly appears that in the purest times Bishops were both Pastors of the Churches and Governours of the Presbyters in every City that believed so long as they ruled well and were instead of the Apostles and as their Successors they had charge of ordaining others for the work of the Ministry and guiding the Keys with the advice and Consent of the Brethren and Church there Congregated § Christ being now ascended in triumph into Heaven the eleven Apostles returned from Mount Olivet unto Jerusalem where they continued with one accord in Prayer and Supplication with the Women and Mary the Mother of Jesus and with his Brethren and Peter standing up in the midst of the Disciples the number of Names together being about 120. moved that of these Men which had companied with them all the time that the Lord Jesus went in and out amongst them one might be ordained in the room of Judas to be a witness with them of his Resurrection and they appointed two Joseph called Barsabas who was surnamed Justus and Matthias And they prayed and said thou Lord which knowest the hearts of all men shew whether of these two thou hast chosen that he may take part of this Ministry and Apostleship from which Judas by transgression fell that he might go to his own place And they gave forth their lots and the lot fell upon Matthias and he was numbred with the eleven Apostles 1. Acts 12. c. It s observable that this being the first and most considerable action that the Apostles together with those Disciples who had given their Names to Christ did after his Ascension and before the Holy Ghost had been powered out upon them they did not go about it without taking the other Disciples which were Laicks into their Council and making them partakers of the Facts for when they had prayed they cast Lots The like the Apostles did when there grew a'murmuring for the neglect of the Grecian Widdows they called the Multitude of the Disciples directing them to look out seven men of honest report full of the Holy Ghost and Wisdome c. And the saying pleased the whole Multitude and they chose Steven and the rest whom they set before the Apostles who laid their hands on them 2. Acts 2.3.4.5.6 so that upon the whole matter the choice and election of those seven Deacons was committed by the whole Chorus of the Apostles unto the Multitude they had their concern their part to act in it Paul being in danger of being killed by the Jews at Jerusalem the Brethren having notice thereof brought him down to Caesarea and sent him forth to Tarsus 9. Acts. 30. News being brought to the Apostles and Brethren that were at Jerusalem of the Conversion of Cornelius when Peter came up to Hierusalen they that were of the Circumcision the Brethren there contended with him saying thou wentest in to men uncircumcised and didst eat with them 11. Acts 23. by which it is manifest that the Brethren the Church that then was at Jerusalem by their own right did impose a kind of necessity on Peter Prince of the Apostles and Pope of Rome in the esteem of Romanists to vindicate himself by rehearsing the whole matter and he as humbly without standing upon his Apostolical Dignity or Papal Authority did give the Body of the Church satisfaction and then had their approbation also by their saying then hath God also to the Gentiles granted repentance unto life v. 18. When Peter was miraculously delivered out of Prison by an Angel he came to the House of Mary where many were gathered together praying 12. Acts 12. and spake unto them saying go shew these things unto James president of the Church at Jerusalem and to the Brethren v. 17. and that ex aequo that the whole Body might sympathize and participate of the joy and might not be held in suspence between Hope and Fear In the Church at Antioch famous for Prophets and Teachers as they were ministring to the Lord and fasting the holy Ghost said to the whole Congregation seperate me Barnabas and Saul for the work whereunto I have called them and when they had fasted and prayed and laid their hands on them by the Elders they sent them away 13. Acts 1.2.3 Paul and Barnabas having been persecuted from Iconium returned to Antioch and having gathered the Church together they rehearsed all that God had done with them and how he had opened the door of faith unto the Gentiles 14. Acts 27.15 Acts 1. In the Church of Antioch there being a great dissention raised by certain men which came down from Judea concerning Circumcision with whom Paul and Barnabas had had no small disputation they determined that Paul and Barnabas and certain other of them should go up to Jerusalem unto the Apostles and Elders about this question where they were received of the Church and of the Apostles and Elders and they declared all things that God had done with them and after Peter had spoken all the Multitude kept silence and gave audience to Barnabas and Paul declaring it c. and it pleased the Apostles and Elders with the whole Church to send chosen men of their own Company to Antioch with Paul and Barnabas and wrote Letters by them the title of which Letters was the Apostles and Elders and Brethren send greeting unto the Brethren c. It seemed good to the Holy Ghost and unto us to lay upon you no greater Burthen than these necessary things c. when they came to Antioch and when they had gathered the Multitude together they delivered the Epistle and Judas and Silas being Prophets also themselves exhorted the Brethren and confirmed them 32. and afterwards were let go in peace from the Brethren unto the Apostles 33. and Paul chose Silas and departed being recommended by the Brethren unto the Grace of God 40. And the Brethren immediately sent away Paul and Silas by night unto Baeraea 17. Acts 10. And the Brethren sent away Paul to go as it were by Sea v. 14. and Paul took his leave of the Brethren 18. Acts 18. and when he had landed
at Caesaraea he went up and saluted the Church 22. when Apollas was disposed to pass into Achaia the Brethren wrote exhorting the Disciples to receive him 27. Paul with others passing from Miletum to Jerusalem they all brought us on our way with Wives and Children till we were out of the City 21. Acts 5. and at Ptolemaies they saluted the Brethren v. 7. and coming to Jerusalem the Brethren received them gladly v. 17. and the Multitude must needs come together v. 22. and all may know that those things whereof they were informed concerning Paul are nothing v. 24. Paul directs his Epistle to all that be in Rome beloved of God called to be Saints wishing them Grace and Peace c. 1. Rom. 7. beseeching them to mark them which cause Divisions and Offences contrary to the Doctrine which they have learned and avoid them 16. Rom. 17. The same Apostle directs his first Epistle to the Corinthians in like manner viz. unto the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours 1. Cor. 1.2 to this Church so comprehensive so generally stated and not to the Clergy thereof not one word of that in the Text did Paul direct his advice and give his judgment concerning the Incestuous person c. 5. In the Name of our Lord Jesus Christ when ye are gathered together and my Spirit with the Power of our Lord Jesus Christ to deliver such a one unto Sathan c. v. 4.5 mark the reason what have I to do to judge them that are without do not ye judge them that are within but them that are without God judgeth therefore put away from among your selves that wicked person v. 12.13 this again is reinforced c. 6. in things of a lesser concern and of another nature as about going to Law know ye not that we shall judge Angels how much more things that pertain to this life and set them to judge who are least esteemed in the Church v. 2.3.4 c. and again ch 10.15 I speak as to wise Men judge ye what I say The same Apostle directeth his second Epistle to the Corinthians after the same manner viz. unto the Church of God which is at Corinth with all the Saints which are in all Achaia c. 11. this Church he requireth to forgive and to comfort that excommunicated person even as himself also upon his true repentance had forgiven him and withal declaring that sufficient to such a man is this punishment which was inflicted of many of all the Brethren with this farther demonstration that to whom ye forgive any thing I forgive also and this is not without some Courtship to whom ye forgive any thing I forgive also For if I forgive any thing to whom ye forgive it for your sakes forgive I it in the presence of Christ lest Sathan c. And whether we be afflicted it is for your Consolation and Salvation or whether we be comforted it is for your Consolation and Salvation 2. Cor. 1.6.10.11 By all which places and expressions and many more it doth and may more plainly appear that what mean opinion soever the Pope and Papalines have of the Laity or Brethren or Body of the Church accounting them no other than Banditi or vassals thereof St. Paul and Timothy had them in very great esteem and veneration most candidly declaring that they had no Dominion over their faith which the Pope absolutely and most Magisterially claims by endeavouring to lead us captive under pretence of his infallibility but were helpers of their joy and you also helping together by prayer for us that for the gist bestowed upon us by the means of many persons thanks may be given of many on our behalf c. 11.24 St. Paul exhorting the Corinthians to a liberal contribution for the poor Saints at Jerusalem did not alone commend unto them the fitness and willingness of Titus and other Brethren for the Collection thereof but declares that they were also chosen of the Churches whether any do inquire of Titus he is my Partner and fellow helper concerning you or our Brethren be inquired of they are the Messengers of the Churches and the Glory of Christ 2. Cor. 8.19.23 The same Paul and all the Brethren which were with him directs his Epistle unto the Churches of Galatia and exhorts the Brethren that if a man be overtaken in a fault ye which are Spiritual restore such a one in the spirit of meekness considering thy self lest thou also be tempted bear ye one anothers burthens and so fulfill the Law of Christ c. 6.12 In this Epistle to the Ephesians he directs to the Saints which are at Ephesus and to the faithful in Christ Jesus c. 1.1 To the Philippians it is with some addition viz. to all the Saints in Christ Jesus which are at Philippi with the Bishops and Deaons c. 1.1 To the Saints and faithful Brethren which are at Colosse c. 11. where he salutes the Brethren which are in Laodicea and Nimphas and the Church which is in his House and he takes care that when this Epistle is read amongst them that it be read also in the Church of the Laodiceans and that they read the Epistle from Laodicea c. 4.16 and that the Brethren say to Archippus take heed to the Ministry which thou hast received in the Lord that thou fulfil it v. 17. Paul and Silvanus and Timotheus writing to the Church of the Thessalonians do beseech the Brethren to know them which labour among them and are over them in the Lord and admonish them and to esteem them very highly in love for their workes sake And we exhort the Brethren warn them that are unruly comfort the feeble minded support the weak see that none render evil for evil prove all things 1. Thess 1.1 and ch 5. v. 12.13.14.15.21 and we command you Brethren that you withdraw your selves from every Brother that walketh disorderly and if any man obey not our word note that man and have no company with him that he may be ashamed 2. Thess 3.6.14 all and singular which precepts are the duty of the Brethren in common and were directed to them even to admonish their very Teachers who were over them in the Lord St. James directs his Epistle to the 12 Tribes which are scattered abroad 1. Ja. 1. and St. Peter to the Strangers scattered through Pontus Galatia Cappadocia Asia and Bythinia 1. Pet. 1.1 as having obtained like precious faith with Peter himself elect according to the foreknowledge of God through sanctification of the Spirit unto obedience and sprinkling of the Blood of Jesus Christ v. 2. the Elders amongst them he exhorts apart ch 5. § Now who can be so blind in such clear light and upon such Apostolical evidence as not to see that the Laity the Brethren the Multitude or whole Congregation of Believers which is
the Church the Body thereof whom the Apostles themselves called into Council with them 1. Acts 12.13.2 ch 2.3.4.5.6 gave them power to have a share or part in the choice of Apostles 1. Acts 12.26 to choose Deacons 2. Acts 2.34 to seperate persons for the work of the Ministry 13. Acts. 1.2 to whom the Apostles gave an account from time to time of their travels of successes in their Ministry of their treatments good or bad 12. Acts 12.17.14 Acts 27. and whose assistance and company along with them unto Hierusalem they require about the assair of Circumcision 15. Act. and to mark them which cause divisions and to avoid them 16. Rom 17. to whom Paul addressed his advice concerning the Incestuous person 1. Cor. 5. and required them to forgive and comfort the excommunicate 2. Ch. 6.10.11 required their aid in the choice of Messengers and to restore persons overtaken in a fault in the spirit of meekness 6. Gal. 12. to whom he commits the care to see that his Epistle to the Colossians be read and sent to the Laodiceans and that they read the Epistle from Laodicea 4. Coloss 16. and that they should mind their Guides of their duty v. 17. who contended with Peter about his demeanour towards the circumcised until he had cleared himself by rehearsing the whole matter 11 Acts 1.18 whom the Apostles commanded to warn them that are unruly and to comfort the feeble minded to support the weak and to see that none render evil for evil unto any man and to prove all things 1. Thess 1.1 and 5. ch 12.13.14.15.21 and to judge of Doctrine 1. Cor. 10.15 and to note those that obey not the word and to have no company with them that they may be ashamed 1. Thess 36. and to know them which labour among them and are over them in the Lord and to admonish them and to esteem them in love To whom most of St. Pauls Epistles were written only that to the Philippians was written to these together with the Bishops and Deacons and some unto private persons as to Titus Philemon to the elect Lady and her Children Now I say who can be so blind after such clear Apostolical evidence as not to see the power interests or concerns the Laity or Brethren have in the Government and Affairs of the Church and that not without this great moral and fundamental right and reason peculiar to every Society quod omnes tangit ab omnibus tractari debet to which St. Paul seems to allude and have respect 2. Cor. 1.11 you also helping together by prayer for us that for the gift bestowed upon us by the means of many persons thanks may be given by many on our behalf and therefore he writes to all the Church at Corinth to forgive the excommunicate person because it was inflicted of many 2. c. 6. for though the body be one yet hath it many members and all the members of that one body being many are one body 1. Cor. 12.12 and whether one member suffer all the members suffer with it or one member be honoured all the members rejoyce with it we are the Body of Christ and members in particular 26.27 And according to St. Cyprian it seemeth most equal and of Institution moral and unchangeable that the commonalty fearing God and keeping his Commandements should have the special hand either in choosing a worthy Priest or of rejecting the unworthy which also saith he we see to be founded upon Divine Authority Cypr. ep lib. 4.1 A. sec edit Parisiis ep 68. p. 113. which is not St. Cyprians Epistle only A. viz. Ad Clerum plebes in Hispania consislentis de Basilide Martiale c. propter quod plebs obsequens praeâ—â—ptis Dominicis Dâ—um metuens a peccatore praeposito sâ—perare se debet nec se ad sacrilegi sacerdotis sacrisicia miscere quando ipsa maxime habeat potestatem vâ—l cligendi dignos sacerdotes vel indignos recusandi quod ipsum videmus de Divina Authoritate descendere ut sacerdos plebe praesente sub omnium oculis deligatur dignus atque Idoneus publico judicio ac testimonio comprobetur sic ut in Numeris 20. c. 25. Moysi praecepit dicens apprebende Aaron fratrem tuum Eleazarum silium ejus Et Aaron appositus moriatur illic Coram omni synagoga jubet Deus constitui sacerdotem i.e. instruit ostendit ordinationes sacerdotales non nisi sub populi assistentis conscientia sieri oportere ut plebe praesente vel detegantur malorum crimina vel bonorum merita praedicentur c. sit ordinatio justa legitima quae omnium sussragio judicio fuerit examinata quod observatur in Actis Apostolorum 1.15 quando in ordinando in locum Judae Episcopo Petrus ad plebem loquitur surrexit inquit Petrus in medlo discentium fuit autem turba in uno Nec hoc in episcoporum tantum sacerdotum sed in Diaconorum ordinationibus observasse Apostolos animadvertimus de quo ipso in actis eorum Scriptum est convocaverunt inquit illiduodecem totam plebem Discipulorum dixerunt iis quod utique idcirco tam diligenter caute convocata plebe tota gerebatur ne quis ad altaris ministerium vel ad sacerdotalem locum indignus obreperet Ordinari enim nonnunquam indignos non secundum dei voluntatem sed secundum humâ—nam praesumptionem haec deo displicere quae non veniant ex legitima justa ordinatione Deus ipse manifestat per Osee Prophetam 8.4 dicens sibimetipsis constituerunt Regem non per me propter quod diligenter de traditione divina Apostolica observatione observandum est tenendum quod apud nos quoqe fere per provincias universas tenetur ut ad ordinationes rite celebrandas ad eam plebem cui Praepositus ordinatur episcopi ejusdem provinciae proximi quique conveniant episcopus deligatur plebe praesente quae singulorum vitam plenissime novit uniuscujusque actum de ejus conversatione perspexit quod apud vos factum videmus in Sabini Collegae nostri ordinatione ut de universae fraternitatis suffragio ut de episcoporum qui in praesentia convenerant quique de eo ad vos literas secerant judicio episcopatus ei deferretur manus ei in locum Basilidis imponeretur Est enim Deus verax omnis autem homo mendax 3. Rom. si autem omnis homo mendax 3. Rom. est solus Deus verax quid aliud servi maxime sacerdotes dei sacere debemus nisi ut humanos errores mendacia relinquamus praecepta dominica custodientes in Dei veritate maneamus Cypriani Epist 68. edit Parisiis per Rigalt 1666. vel ep 4. edit Basiliae M. D. xxx f. 18. And it is observable that this is not St. Cyprians Epistle alone but the Epistle of 36 Bishops more viz. Caecilius Primus
Policarpus Nicomedes Lucianus Successus Sedatus Fortunatus Januarius Secundinus Pomponius Honoratus Victor Aurelius Satius Petrus Alius Januarius Saturninus Alius Aurelius Venantius Alius Saturninus Vincentius Libosus Geminius Marcellus Jambus Adelphius Victoricus Paulus Faelici Presbitero plebibus consistentibus ad legionem Asturicae c. And certainly all these could not be mistaken in so plain matter of fact Besides it is not this Epistle only that asserts this subject matter but St. Cyprian hath divers others Epistles of the same Purport and Tenor viz. 5.11.13 26.27.28.29.30.41.42 c. Written upon several the like occasions but the Epistle of 36 Bishops to the People of Leon Asturia and Emerita a shrewd argument of its universal practice in those more pure times so near the Apostles And it cannot be collected out of any place of Scripture that Christ instituting pastors in the Church hath exempted them from the Churches obedience she being the common Mother of all Christians as well Ecclesiastical as Secular the practice of those times which were freest from corruption even when the holy Martyrs were Bishops was that Pastors were subject to the Censures of the Church whereof St. Cyprian gives abundant testimony Ibid. ep 68. pag. 113. The same is to be held of Excommunication seeing it behoveth the Christian Multitude to avoid the Fellowship of the Excommunicated not only in the course of Religion but even in common and familiar conversation the rights of Nature Family and Common-wealth ever kept inviolate and that whom yesterday we were to repute a Brother near and dear in Christ to morrow we must hold as an Heathen and Publican and as for destruction to the flesh delivered to Sathan 18. Mat. 1. Cor. 5. who is so unequal a Judg as not to think it a most equal thing that the Multitude should clearly and undoubtedly take knowledge both of the heynousness of the crime and the Incorrigible contumacy of the person after the use of all means and remedies for the reclaiming them If this be not allowed to the Brethren then doth the Church not herein live by her own but by her Officers Faith neither are her Governours to be reputed as Servants but as Lords over her contrary to 2. Cor. 4.5 neither do they exercise their Office for the good of the Brethren in the Church as they ought but tyrannically as they ought not of this opinion is Chrysost in Epist ad Titum and Celestine decreed that no Bishop should be ordained against the Will of the People but that the consent of the Clergy nd the People was requisite In the primitive times all Christians that lived in the Communion of the Catholick Faith were called ecclesiasticks but now it is most though abusively appropriated unto Church-Men both at Rome and elsewhere though no tolerable reason can be given why Princes and their People should be esteemed so inconsiderable and as it were of no value and concern in the esteem of the ecclesiasticks For if the variety of opinions of the vulgar their meanness of knowledge their passions and the like the usual and scornful objections of Papists against the Laicks be urged to render them uncapable and unfit these very objections if allowed for currant may possibly exclude the greatest part of the Clergy also from the Authority which they lay claim unto in this particular For it cannot be denied but that diversities of opinions malice ignorance animosities pride ambition selfconceitedness covetousness excess of exhorbitant passions have generally as great a share amongst the Clergy as the People nay often times many among the ordinary sort of Christians in a Church are more considerable for their Learning Piety Temper and meekn ss than their Pastors St. Ambrose serm 17. T. 4. p. 725. Plerunque clerus erravit Sacerdotum nutavit sententia divites cum seculi istius terreno rege senserunt Populus fidem propriam servavit hath informed us that many times the Clergy have erred the Bishops have wavered in their opinions the Rich men have adhered in their judgment to earthly Princes of the World mean while the People alone preserved the truth intire And it is well known that whole Nations have been converted by Laymen and women Soozm lib. 2. c. 14. Niceph. lib. 14. c. 10. Socrat. lib. 1. c. 19.20 seeing then that what hath happened may happen again that the Clergy hath held erroneous and heretical opinions whilst the People hath held the truth It is very evident that the Opinions and Councils and Advisoes of the Laity ought not so wholly to be neglected and slighted Certainly Divines only are not inspired from God nor only understand holy Mysteries Laicks in all ages have been that wanted neither Learning nor Piety St. Cyprian records that in the Council at Carthage where the question touching the Baptism of Hereticks was debated the greatest part of the People were present Praesente etiam plebis maxima parte f. 282 the like for the real presence confitentur alii quod sides sua qua astruunt quod panis vinum remanent post consecrationem in naturis suis adhue servatur Laicis antiquitus servabatur Jo. Tissington in Confessione cont Jo. Wiclisf quam MSS. habeo Vsher Serm. f. 24. This is no new nor yet strange Doctrine for in the very first Synod which of all others ought to be a rule and a Pattern for that it began in the life time and presence of the Apostles to decide whether the converted Gentiles were bound to observe Moses Law was composed by a meeting in Jerusalem of 4. Apostles and of all the Faithful that were in the City An example which in regard of Antiquity and Divine Authority is of more credit than all those that have succeeded take them all together and by which example the various doubts and differences relating to the Church which afterwards sprang up in every Province for the space of 200. years and more even all St. Cyprians time whom Chronologers have computed to have been created Bishop about Anno. Dom. 248. and longer the Bishops and chiefest of the Churches assembled themselves to qualify and compose them and I do not find that the right of assent and suffrage in elections of Church-men was taken from the People till about the year 870. Distinct. c. 36. § Let us look a little farther and trace matter of fact in point of Election of Priests and Bishops who were chosen either 1o. by Lots 2o. by voices or 3º by the Spirit of Prophesie Of these Three the First and the Third were by God himself which Use ceased with the Apostles who indeed found none fit but qualified them for the Work The Second to wit by Voices of all the Faithful only remaining In Scripture there is no Precept but Example for the same it is manifest that God committed and left this Point among others to the Body of the Church to whom he gave power to govern it self with other general Precepts of
Election of Bishops purporting that a Cathedral being vacant the Metropolitan should write unto the Chapter the Name of him who was to be promoted who should afterwards be published in Pulpit in all the Parish-Churches of the City on Sunday and hanged on the Door of the Church and afterwards the Metropolitan should go to the City vacant and examine Witnesses concerning the Qualities of the Person and all his Letters Patents and Testimonials being read in the Chapter every one should be heard that would oppose any thing against his Person of all which an Instrument should be made and sent to the Pope and read in the Consistory But such a Decree was too good to pass in that Packt Council which having too much publick respect to the publick Good even of their own Catholick Church Protestant Churches having not the same reasons to complain was oppsed by all Arts and Industry by the Bishop of Bertinoro General Laynez and by all the Pentioners and Favourites of the Court of Rome which by much was the major part for the many and great inconveniences that would ensue thereby And what were they Forsooth that such a Decree would be a Cause of Calumnies and Seditions and that thereby some Authorities long since taken away would be restored to the People Vâ—â— Ao 870. Distinct 73. Padre Paolo Defence 75. with which they would usurp the Election of Bishops which formerly they were wont to have that this was to bind the Authority of the Pope that he could not gratifie any one Just and pregnant Reasons I must confess to perswade unto Usurpation of the Right of others and therefore it could not pass The like Opposition was made against the Article concerning those who were to be promoted to the greater Orders in which it was also said that their Names ought to be published to the People three Sundays and affixed to the doors of the Church and that their Letters Testimonial ought to be subscribed by four Priests and four Laicks of the Parish alledging that no Authority ought to be given to the Laicks in these Affairs which are purely Ecclesiastical 725 726. what Right soever they had unto them In the Discourse also of the Reformation of Cardinals a Congregation was ordained on purpose to consult and find a means that Princes might not intermeddle in the Conclave in the Election of the Pope so jealous and unwilling are they to have any Laick great or small to come within their Verge their Scrinia sacra or to intermeddle in such their Concerns though they have none de Jure but their Priesthood but what they have either obtained by Power or usurped by Fraud or by the Supineness or Favours of Pious Princes But when some of the Council thought in order to Reformation to make a Constitution that no Bishop should have any Temporal Offices either in Rome or in the Ecclesiastical Dominions that even that also would be a great prejudice to the Ecclesiasticks of France Polonia and of other Countries and Kingdoms where they are Councellors of Kings and have the Principal Offices of which they would soon be deprived by the instigation of the Secular Nobility for their own Interests and therefore that String was not to be touched upon but left unto the Popes ordering Furthermore the Bishop of St. Mark in the Dispute about the Title of the Council of Trent had the boldness to aver that the Laicks are most improperly called the Church for that the Canons determine that they have no Authority to command but Necessity to obey and that the Council ought to Decree that the Seculars ought humbly to receive the Doctrine of Faith which is given them by the Church without disputing or thinking of it Petro Soave Polano 141. That is in Romish understanding that that Religion which the Pope Obedience unto him being made by them a true Mark of the Church doth please to give them ought to be embraced by the Laicks without dispute What is this else but plainly and grosly to mock the world and to think all men Fools and Cuddens but themselves and to perswade themselves that all their Absurdities should be believed without more ado What is this less than to perswade Rational men that they are Bruits Horses or Asses void of all understanding or that hearing they do not hear or that seeing they do not see or that perceiving they do not understand Qui vult decipi decipiatur § Thus have I unto the meanest Capacities made plain and evident both by Precept and Practice out of the Word of Truth the Title and Interest which the whole Congregation of Believers have unto the Appellation and Powers of the Church and unto Ecclesiastical Concerns without wresting or perverting any one Text of Scripture § Now the Pope would very much oblige us if he would vouchsafe unto us but only one plain Text to warrant the Powers he exerciseth and lays claim unto over the Laity or how he comes to be so essential to the Church as to be put into the very definition thereof It being plain downright nonsence if it be good manners to say so to aver that any one single person alone how great soever can suffice to make a Church a Congregation for that at least two or three are necessarily required to make an Assembly or Congregation Ecclesia or the Church even in its Natural and Grammatical Construction signifying a Plurality or Multitude be it Civil or Ecclesiastical And as it is a new so it is an absurd kind of Trope devised by the Romanists to make the Pope a single person to signifie the Church I know the Papalins are most excellent Artists most rare Alchymists surpassing even those our Brethren Roseae Crucis who are modest Mountibanks in respect of these Audaces Jesuitae for they took the whole Book of Genesis to found their Phanatick Chymaeraes upon but these can extract their extravagancies out of two or three words only viz. Pasce oves meas i.e. Feed my Sheep out of this Word Pasce Bellarm. hath extracted so many Quintessences so many Elixirs so many Legions of Diabolical or Antichristian Arguments for the Popes Pride and Grandeur that he can hardly desire any thing that these would not afford him will he be a King as well as a Bishop and will he have Temporal Power to be as extensive as his Spiritual Bellarmine assures him that it is so for that Christ said to Peter Pasce i.e. Regio more Impera Play the Rex at pleasure In the ancient Church when any Heresie disturbed the Truth and publick Peace a grave Assembly of Bishops and others were called and the Book of God fairly laid open before them and out of it were all Doubts determined Now Scriptures and Councils are needless Will the Pope be supreme Judge of all Controversies Lib. 4. De Rom. Pontif. C. 1. C. 3. Bellarmine thinks the Claim to be well grounded upon this Pasce Joh. 21.17 And it is
then had nothing to do with the Revenues but to govern them and consign them to another In progress of Time the Commendataries not without divers pretences of Honesty and Necessity made use of the Fruits and to enjoy them the longer sought means to hinder the Provision For remedy whereof Order was taken that the Commenda should not last longer than six Months but the Popes by the plenitude of their Power did pass these Limits and commended for a longer time and at length for the Life of the Commendataries giving him power to use the Fruits besides the necessary Charges This good Invention so degenerated was used in the corrupted times for a Cloak of Pluralities observing the words of the Law to give but one Benefice to one Man contrary to the Sence in regard that a Commendatary for Life is the same in reality with the Titular Great Exorbitancies were committed in the number of the Benefices Commended so that after the Lutheran Stirs began and all men demanded Reformation Clement the Seventh in the Year 1534. was not ashamed to commend unto his Nephew Hippolitus Cardinal de Medicis all the Benefices of the World Secular and Regular Dignities and Parsonages simple and with cure being vacant for Six Months to begin from the first day of his possession with power to dispose of and convert to his use all the Fruits This exorbitancy was the height of all which in former times the Court did not use though it gave in Commenda a very great number unto one Therefore the Union formerly invented and used for a good end was now made use of to palliate Plurality This was practised when a Church was destroyed or the Revenues usurped that little which remained together with the Charge being transferred to the next and all made one Benefice the Industry of the Courtier found out that besides these respects Benefices might be united so that by Collation thereof Plurality was wholly covered though in favour of some Cardinal or great Person 30 or 40 in divers places of Christendom were united But an Inconvenience did arise because a number of Benesices did decrease and the favour done to one was afterwards done to many without merit or demand to the great dammage of the Court and Channery And this was remedied with a subtle and witty Invention to unite as many Benesices as pleased the Pope only during the Life of him on whom they were conferred by whose death the Vnion was understood to be dissolved ipso sacte and the Benefices returned to the first state so they shewed the world their excellent Inventions conferring a Benesice which was but one in shew but many indeed Hist. Coun. Fr. Pâ—iro Soave Polano Trattato delle Benesiciare These things thus premised it is obvious to all even to those of the smallest understandings that it hath not been without grand Reason of State-Ecclesiastick that the Clergy have thus Magisterially Monopolized unto themselves the Name and Goods and Estate of the Church All which considered it is demonstrable that the Popish Clergy have under pretence of Piety cleverly cheated their Laity of their proper Goods Rights and Prerogatives for which their so doing they are more properly to be accounted Sacrilegious than H. 8. for retaking Abbeys and other which they called Church-Lands into his own and his Parliaments disposal to whom of just Right they did more properly belong than unto Popes and Popish Clergy I have examined all the most considerable Places or Texts of Scripture 〈…〉 wherein the Word Church is mentioned and I cannot understand that any one of them no not that famous and so much magnified and so much insisted upon place Matth. 18.15 20. whereof by wresting it from its genuine Sence so much ill use hath been made ought to be construed or restrained to the Pope no nor yet unto the Clergy only nay so far from it that most of them do strongly seem to intimate the whole Congregation of Believers distinct though not exclusive the Clergy to be the Church and yet such hath been the Pride and Ambition of Popes as to impose the scornful Name of Laity upon those that are not of the Clergy To use the Terms of Laity and Clergy as Terms distinguishing the Pastors from the Flock is acceptable and useful but when they will make so ill use thereof by affixing and thereby appropriating the Title of the Church and power thereof to themselves only that certainly is neither in the Text nor yet in their Commission but is very injurious to the rest of Gods Heritage it being manfest that the Popish Clergy having by Insinuations Tricks and Cheats devested the Church i.e. the Body of the Brethren of their primitive Right and Power it is evident to all the world what abominable abuses they have brought thereby into the Church whereas the Clergy in Apostolical sense are more truly they whom they call the Laity the Word Clerus being observed to be but only once used in the New Testament and there in that very sense and signification 1 Pet. 5.3 Where he admonisheth the Priests neque ut dominantes Cleris sed ut qui sitis exemplaria gregis viz. That they should not be as Lords over Clerum Domini i.e. Gods Heritage not Priests whereby is meant all the faithful flock of Christ as it follows but be examples of the Flock Now having once robb'd them of the Title it was but very convenient and sutable to their ambitious ends and purposes to strip them also of their Power for without peradventure all the Churches Power is vested in and doth of just Right belong to the Body of the Church to the Congregation of the Faithful Moreover in the very Ordination of Priests and Bishops it will be marvellous difficult clearly to prove whether the laying on of the Bishops hands or the lifting up of the hands of the Congregation conferred most for certainly in the most pure times they were jointly used Bellarmine indeed saith that the Holy Scripture doth no where give the Church power over the Pastors much less over the Supreme Pastor But Gerson affirmeth that Christ sent St. Peter to the Church when he said unto him Die Ecclesiae and he was as Learned as Bellarmine and if they cannot agree among themselves what shall their Flocks do or whom shall they believe It is confest that Christ hath given great powers to his Church truly so called and instituted Pastors to feed them with Knowledge and Vnderstanding and they are so well taught that they understand very well that Christ hath no where exempted Bellarmines Supreme Pastor our Supreme Vsurper from the Obedience of his Church but hath subjected him to the Censures of the Church § As to the Text it self Mat. 18.15 16 20. If there were no more in it than this that the Expositors themselves do much disser about the true Sence and Meaning thereof acknowledging it to be very hard to hit by reason that the state of
the Jewish Church is not so well known in our days as when our Saviour spake the words we may justly be excused if we plead and demur thereunto Take Text and Context together Moreover if thy Brother shall trespass against thee go and tell him his fault between thee and him alone if he shall hear thee thou hast gained thy Brother v. 15. But if he will not hear thee then take with thee one or two more that in the mouth of two or three witnesses every word may be established v. 16. And if he neglect to hear them tell it unto the Church but if he neglect to hear the Church let him be unto thee as a Heathen man and Publican v. 17. Verily I say unto you whatsoever ye shall bind on earth shall be bound on Heaven and whatsoever ye shall loose on Earth shall be loosed in Heaven v. 18. Again I say unto you if two of you shall agree on Earth as touching any thing that they shall ask it shall be done for them of my Father which is in Heaven v. 19. For where two or three are gathered together in my Name there am I in the midst of them v. 20. What is here meant by the Church whether the Church of Christ then only in fieri not yet planted as some would have it or the Jewish Church then planted and setled or the Civil Assemblies that God ordained in the Commonwealth to govern his People and determine their Quarrels breeds great Questions amongst Divines themselves which alone is some Justification to us if we make further Enquiry and try Spirits especially having a Command so to do and to beware of false Prophets The Reason that prevails with some to believe that the Church of Christ is not by these words meant are 1. This was a Direction to the Jews serving them for their present State and Time 2. Christ had then no Church in Jewry to which they might address themselves and complain for he ever preached in the Synagogues and Temple whither all that would resorted John 18.20 Much less did he gather Churches sapart from the Jews to receive and consider and redress the Complaint and Injuries of their Brethren and if he did yet is there not one Syllable in the Text to induce us to believe that such Church or Assembly was constituted only of Ecclesiasticks of Popes or of Presbyters or that it was to continue and remain in force for ever in the Church 3. The Matters to becomplained of are of that nature as Priests of Christ may not challenge Judicially and Authoritatively to hear and determine Private Wrongs and Offences betwixt man and man must be redressed by compromise or judicially by Laws and consequently belongs to the Civil Magistrate The Church of Christ quatenus a Church hath no Warrant to make Laws or give Judgment in Civil or Private Wrongs and Trespasses and therefore I suppose that no Clergy except the Romish will pretend to this Christ himself when he was desired to make peace to end a Strife about parting an Inheritance answered Man who made me a Judge or Divider among you Luke 12.13 14. What Christ refused as no part of his Calling the Bishops Pastors and Presbyters of his Church must not challenge as annexed to their Commission and Vocation The Disciple is not above his Master Luke 6.40 Mat. 10.24 As his Father sent him so sent he them John 20. â—1 but not with a farther or larger Commission 4. That Church is here spoken of which abhorred Ethnicks as unclean persons and shunned all Society with Publicans but neither Christ nor his Church did ever so therefore the Church of Christ is not probably meant by these words Let him be to thee as an Heathen and a Publican for they never refused nor declined to converse with either To the Baptism of John came the Publicans Luke 3.12 and were received of him Our Saviour was accounted a friend unto them Mark 11.19 Matthew the Apostle was chosen sitting at the Receipt of Custom Mat. 9.9 Zackeus a chief Publican was the Child of Abraham Luke 19.9 The Publican that prayed in the Temple was justisied before the Pharisee Luke 18.14 and told by Christ that they should go into Heaven before the Scribes and Elders that despised them Mat. 21.21 The Publicans then were Members of Christs Church and Inheritors of his Kingdom and therefore by slying and sorsaking the Fellowship of Publicans the Church of Christ could not be described nor thereby meant The like may be said of Ethnicks and Gentiles who though they were Strangers to the Commonwealth of Israel when as yet they knew no God yet never were they persons excommunicated and since the Incarnation of Christ they became partakers of this Promises and true Members of hiâ— Catholick Church so that this can be no Rule for Christs Church to ground Excommunication upon nor yet to measure persons excommunicated by Gentiles and Publicans seeing that amongst the Jews Publicans believed and entred the Kingdom of God and after the Rejection of that Nation the Church of Christ consisted chiefly if not wholly of Gentiles and Ethnicks converted Others argue thus 1. They were Jews to whom Christ spake 2. Bidding them tell it to the Church he sends them to some Judge or Judicature to which they could go and were bound to obey 3. It is certain the Mosaical Judicial Law was then in being and to them obligatory and stood so till Christs Death he and his Apostles living under the Obligation of it 4. They say for certain the Christian Church was not then Constituted so that it is irrational if not ridiculous to say that he sends them when he bids them tell it to the Church to any Episcopal Presbyterian or Independent Judges when there were no such things in the World 5. It is then evident that he sends them there to some Jewish Judges to whom they could go and were bound to obey And the Jews had then as also before and after three Courts of Judicature 1. The Supreme the Sanhedrim which sate only in Jerusalem 2. The Consessus-viginti-trium-viralis which consisted of 23 persons in greater Towns and Cities 3. Consessus trium-viralis wherein the Judges were only three and such a Judicature they had in all lesser Towns and every one of those Courts was usually called Ecclesia a Church so that to those so opinionated it seems certain that the Persons and the Cause an Action of Trespass only considered it was the Consessus triumviralis he sends them unto The Christian Church say they cannot for the Reasons above-said be meant in those Words Tell it to the Church though with the same Breath they cannot deny but acknowledge that wherever Christ taught and converted men there was a Christian Church yet say that while he lived it was under the Legal Oeconomy and not that of the Gospel for that when our Saviour spake that the Sacrament of Baptism which only makes a Member of the Christian
these are executed by the power of the Judge who enforceth submission so those only by the will of the Guilty to receive them who refusing them the Ecclesiastical Judge remaineth without execution and hath no power to enforce but to foreshew the Judgment of God which will follow in this Life or the next This kind of Proceedings and this kind of Judicature was according unto Christ's Institution and would not enterfeer with any Civil Government Christian or not Christian and unto which the Apostles did conform and which lasted some Centuries of years in the Church and was esteemed by the Saints of those more pure times the Judgment of Charity not of Jurisdiction because they did thereby charitably not judicially or magisterially reconcile the persons compose the differences and rebuke the Sins and Vices of the Believing Brethren and did thereby prevent the Scandal and Reproaches that otherwise they and their Religion would have been exposed and liable unto from Unbelievers This kind of Judicature was so far from being essential or peculiar unto the Bishops and Presbyters as that the least esteemed in the Church were as capable of it as the greatest indeed any that were wise and able to judge between the Brethren rather than to suffer them to go to Law before the Vnbelievers 1 Cor. 6.4 5 6. The Apostles who had greater Abilities and understood their Commission better than ever any Pope did refused to take this Charge upon themselves as being not fit for Preachers of the Gospel to take any Civil Employment that might any way impede the main End and Design which was to give themselves continually to Prayer and to the Ministry of the Word and by reason whereof they could not serve God in that whereunto they were chiefly called without distraction and therefore for the same reason would not serve Tables but would have such Duties devolved upon others Acts 6.2 3 4. Nay Paul most solemnly professeth that Christ sent him not to Baptize but to Preach the Gospel 1 Cor. 1.17 So wholly did he devote his Service to the exact performance of his Commission Of the same Opinion was the Bishop of Aiace in the Council of Trent who in the Debate of Residence which he held to be Jure Divino complained that the cause of their Non-Residence was that the Bishops did busie themselves in the Courts of Princes and in the Affairs of the World being Judges Chancellors Secretaries Councellors Treasurers there being few Offices of State into which Bishops have not insinuated themselves though forbid by St. Paul 2 Tim. 2.4 who thought it necessary that a Souldier of the Church should not entangle himself with the Affairs of this Life that he may please him who hath chosen him to be a Souldier therefore he moved that the Council would constitute that it should not be lawful for Bishops or others who have Cure of Souls to exercise any Secular Office or Charge In the Ecclesiastical Laws there is a whole Title to this effect Ne Clerici vel Monachi Secularibus negotiis se immisceant And St. Chrysostom hath a long Discourse In Decretal in Mat. Hom. 26. Consid 1.24 complaining of Clergy-men leaving the Care of Souls become Proctors Economists c. practising things unbeseeming the Ministry Though the Papalins cannot deny these to be great Truths yet in this as in divers other Cases they please themselves with false Glosses upon plain Texts of Scripture asserting most Magisterially for their Justification the Popes Authority to dispense not only with Humane but Divine Laws that in Humane Laws his Authority is absolute and unlimited because he is superior to them all and therefore when he doth dispense though without any cause the Dispensation notwithstanding was to be held for good and that in Divine Laws he had power to dispense but not without a Cause alledging St. Paul for their justifications 1 Cor. 4.1 Who saith that the Ministers of Christ are the Dispensers of the Mysteries of God and that to him the Apostle the Dispensation of the Gospel had been committed 1 Cor. 9.17 And that howsoever the Popes Dispensation concerning the Divine Law be not of force yet every one ought to captivate his Vnderstanding and believe that he hath granted it for a lawful Cause and that it is Temerity to call it into question Hist Conc. Trent 675. Bonny Glosses I must confess and well calculated for the Zenith of the Popes Altitudes and Authorities but they are quite contrary to Apostolick Doctrine and the Conclusion drawn hath no warrant at all from the Text for the Text doth not prove a power of Dispensation to be in the Bishop of Rome i.e. a Disobligation from the Law and Commandments of God and the Gospel as the Popes would have us believe but only a power to dispense i.e. to publish and declare the Divine Mysteries and Word of God which is perpetual and remaineth inviolable for ever according to Eph. 3.2 8 9. Eph. 6.19 Col. 1.26 c. 4.3 What is this but to wrest and pervert the very Words and Sense of Scripture and as much as in them lieth to make a new Gospel as they made a new Creed at Trent In Human Laws happily a Dispensation may lie for that the Law-makers are subject to infirmities and fallibility and unable to foresee all Cases and future Accidents and Occurrences which when they come to be discovered and known may justly admit of some Exceptions and Dispensations But where God is the Law-giver from whose all-seeing Eye nothing is concealed and by whom no Accident is not foreseen the Law can have no Exception no Dispensation for that by such Dispensation the strength of all Gods Laws is taken away made null and in truth escheated into the Breast and Power of the Popes Holiness From such corrupt Glosses it is that there are few or no Cardinals without many Bishopricks how incompatible soever they are together Hence also the Use of Commendaes and Vnions for Life Administrations at first invented probably for good ends by which against all Laws many Benesices were given to one person alone really with appearance that he had but one only Therefore the Law of God and Nature ought not to be esteemed as a common written Law which in some Cases happily may be dispensed withal and made more gentle for that all his Laws are even Equity and Justice it self Besides the Pope who takes himself to be the great Dispenser Paramount cannot in any case free him that is bound Paul was obliged to preach the Gospel as being called thereunto and so was Peter and all the rest of the Apostles and all the Bishops and Priests are no otherwise sent and called than to preach the Gospel and feed Christ's Flock as all the Apostles were which includes the Pope himself if he be Peters Successor yea a necessity was laid upon him yea wo unto him if he did not preach the Gospel 1 Cor. 9.16 And therefore he most earnestly desires
the Ephesians c. 6.18 19 20. that they would always pray with all prayer and supplication in the Spirit and watch thereunto with all perseverance and supplication for him for what I pray that he might have a Dispensation not to preach or not to attend his Flock and be Non-resident or having put his hand to the Plough that he might look back or that he might have great Employments in Civil Affairs in Princes Courts that would necessarily hinder his preaching Nothing less What then Even that Vtterance might be given unto him that he might open his mouth boldly to dispence and make known the Mysteries of the Gospel for which he was an Ambassador Eph. 6.18 19 20. The like unto the Colossians c. 4.2 3. And did not the same Paul most solemnly and most severely charge Timothy before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom to preach the Word to be instant in season out of season reprove rebuke c. 2 Tim. 4.1 2. By which it demonstratively appears that in St. Paul's Grammar and Construction to dispense and make known are Terms Synonimous and Equivalent maugre the false Glosses of the Papalins And when think you would Paul unto whom by Revelation was made known the Mystery of Christ whereof he was made a Minister that he should preach among the Gentiles the unsearchable Riches of Christ and to make all men see what is the Fellowship of the Mystery c. Eph. 3.2 3 8 9. or any other of the Apostles have besought Peter or any of his Successors of Rome for a Dispensation not to Preach They were better taught than so than to take other Civil Employments which must necessarily hinder them from preaching and declaring the Mystery of the Gospel for in true understanding to be a Priest and not to preach is to be no Priest having as much as in them lies un-priested themselves after the Character imprinted for Christ never gave any Authority to his Ministers but what was meerly and purely Spiritual Yet so it was that the Judgment of the whole Church or Congregation as is necessary and natural to all Societies Civil and Ecclesiastick for the sake of Order was fit to be conducted and managed by some one who should preside and guide the Actions and Deliberations propose the Matters and collect the Results of the Assembly which Care being always due to the most worthy and best qualified person for such an Action was mostly committed to the Bishop not of right but of choice § This kind of Judicial Proceeding was observed and kept on foot unto the Year 250 Ep. 5. f. 12 13 14. as is plainly to be seen by the Epistles of St. Cyprian who in the matter concerning those who did eat of Meats offered to Idols and subscribed to the Religion of the Gentiles writeth to the Presbytery that he doth not think to do any thing without their Counsel and the Consent of the People and writeth to the People that at his return he will examine the Causes and Merits thereof in their Presence and under their Iudgment And he wrote to those Priests who of their own heads reconciled some that they should give an Account unto the People Soon after this time of the Day these kinds of Proceedings begun to lose of their Purity and Simplicity and to degenerate into Empire For indeed as before so more especially and more confidently soon after Constantines Days and Donations the succeeding Bishops not without some Artifices and some Usurpations quickly began to set up for themselves and indeed in short time mounted so high that they became suspected of Princes and terrible to the People their Tribunals became a common Pleading-place having obtained Execution by the Ministry of the Civil Magistrate Petr. AErodius and to obtain the Name of Episcopal Jurisdiction and Episcopal Audience and the like This Rome was not built in one Day nor in one Age the Piety and Charity of that more pure Age made them and their Judgments to be had in great veneration which insensibly was the Cause that the Church in the truest sence not regarding the Charge given and laid upon them by Christ and his Apostles did supinely leave the Care to the Bishops who readily and with great care embraced it and soon erected their Tribunals This kind of Judgment though it were not like to the first in regard of the former viz. to determine all by the Opinion of the whole Church yet it had some semblance with it and Constantine finding some Ease and Conveniency to have Causes determined by the Authority of Religion added this to his other Powers granted to them viz. That no Appeal should lie from the Sentence of the Bishop and Valence the Emperor inlarged them in the Year 365. But those Judicial Proceedings and Negotiations did not please the best and most pious Bishops being of St. Pauls mind who deemed such Employments and Powers not fit for a Preacher of the Gospel and therefore would not take such himself But Arcadius and Honorius 70 years after the Law of Constantine finding the Bishops to degenerate and to abuse their Power revoked that Law in part ordaining that they should judge Causes of Religion not Civil except by consent and that they should not be thought to be a Court which not being observed in Rome by reason of the great power the Bishop there had Valentinian being there in the Year 452. did renew it but the succeeding Emperors restored some part of it and Justinian established unto them a Court and Audience c. By which means and gradations the Popes had got the Knack of encroaching and were thereby the better enabled to crave and get more and that not without making the world believe that those and more were their due and that not Jure Ecclesiastico only but Divino also a Band so sure and strong that it would hardly be loosed though Posterity should find Inconveniences and would redress them 200 years were not fully elapsed ere they claimed absolutely all Judicature Criminal and Civil over the Clergy and in some things over the Laity also pretending the Cause was Ecclesiastical Besides they contrived another kind of Judicature which they termed Mixt whereby they hooked in all Judicature to themselves so that after the Year 1050. having with much Art and Industry Monopolized all the Causes of the Clergy to themselves and very many of the Laity under the Title of Spirituality and almost all the rest under the Title of a Mixt Judicature and placing themselves above the Secular Magistrates upon pretence of Justice denied they were at length so bold as to say that the Bishop had the power to judge not by the grant or favour of Princes or by the will or concession of the People or the whole Church or by Custom or Vsage but that it was essential to the Episcopal Dignity and given to it by Christ whereby
sent it by Stephanus and others signifying unto them that though he were absent in Body but present in Spirit had already judged as present him that had so done and therefore advised them in the Name of the Lord Jesus Christ that being gathered together and his Spirit with the vertue of the Lord Jesus Christ to deliver such a one unto Sathan Now it is observable that when St. Paul wrote this Epistle he was absent at Philippi a City of Macedonia and directed it not to any one single person Pope or other but unto the Church of God which was at Corinth and to them that were sanctified in Christ Jesus called to be Saints with all that in every place call upon the Name of Jesus Christ our Lord both theirs and ours He did not according to Romish Custom write by his Breves I excommunicate such a one and in one Scrap of Paper send as much as in him lieth Kings and Queens and Emperors nay whole Kingdoms and States to the Devil but he wrote to the Church a Collective Body that being gathered together with his Spirit they should deliver that Incestuous person to Sathan And again when he wrote his Second Epistle he directed it also unto the Church of God which was at Corinth with all the Saints which are in all Achaia declaring it sufficient to such a Man is this Punishment which was inflicted of many admonishing them to forgive and comfort him lest perhaps he should be swallowed up with overmuch sorrow whereby it is plain and not to be gainsaid that the Delivering of him unto Sathan be the Punishment be the Censure what it will it was inflicted by many 2 Cor. 2.6 Now if Paul an Apostle would not excommunicate or deliver unto Sathan at his own will and pleasure but would consult the Church that the Matter being transacted by common Authority and Approbation the Censure the Punishment might be performed by Common Consent It being most just and equal and of Moral Right that they who to morrow must deliver such a one to Sathan whom to day they account as a Brother dear in Christ should be fully satisfied why and wherefore Now how came Signore Papa alone to be entituled to exercise Powers greater than the Apostle Paul would use What hath he to do with it more than the rest of his Brethren If so interrogated I can make no other Answer but Ignoramus Moreover hath the practice of Christ's Vicars at Rome been correspondent to that of Paul the Apostle of such esteem and prevalency is publick consent with God himself even in the Affairs of the Church that though in his secret Decree Paul and Barnabas were to be set apart for the Work of the Ministry yet by God's own appointment were they separated after Fasting and Prayer to the same by the Church which was at Antioch Acts 13.2 Thereby teaching us not to despise the Office of the Church i.e. of the Multitude of Brethren where it may be had By these very small Hints it is easily discernable what a Nose of Wax the Papalins make both of Scripture and Tradition and Excommunication their great and terrible Thunderbolt even against Kings and Kingdoms not considering the little efficacy it hath What was the State of Venice and her Duke or Queen Elizabeth and her Dominions the worse for Romish Excommunications and Interdicts or what the worse the Kings of Spain for being excommunicated every Maunday Thursday And indeed what the worse his Holiness at Rome for being solemnly excommunicated every year by the Muscovite Fops § Some indeed of later days have intimated a great and just dislike of those who have hitherto endeavoured to hang Excommunication on some doubtful Places of Scripture but yet endeavour to settle it on another Basis viz. on the Nature and Constitution of the Church Christian as a Society Instituted by Jesus Christ whereby they say it is manifest that if Excommunication cannot be established upon some better and other Bottom than what hath hitherto been laid by their Predecessors on some doubtful places of Scripture it must necessarily decay and fall to the ground moreover they most ingenuously confess themselves unsatisfied as to any convincing Argument whereby it can be proved that any were denied Admission unto the Lords Supper who were admitted to all other parts of Church-Society and owned as Members in them § Though I have said enough already sparsim that if rightly applied doth demolish this Fabrick of Fundamental Right yet I will add a little and but a little more viz. that if by the Word Church in these Positions be meant only the Clergy met or not met in Councils Synods Consistories Convocations or Assemblies as the Representatives of the Church Assembled by their own power as by a Fundamental Right grounded on Christs Institution then to say no more is hereby justified Robert Bruce David Blake and those seventeen Scottish Ministers before-mentioned and their Tenets denying the King and his Council to have any Authority in Matters Ecclesiastical For certainly if God hath given them power of themselves to Assemble and Consult and make Laws and hath not withal given them Force and Power to put them in execution they have only a mock and ridiculous Authority which God never instituted nor ordained And if it be not so meant then they either say nothing to the purpose or equivocate But if herein by the Word * By the word Church may be meant either all Believers holding saving Truth in general of what condition or quality soever or else more striftly the collective Body of the Clergy for if we speak right of the Church Universal or this or that Particular Church as of Spain France England c. this Term may be taken in either of those two Sences Church be meant the Civil Power and Laity together with the Clergy then we are Friends and that Fundamental Right arising from the Constitution of the Church derived from Christ himself of Right belongs to the Commonwealth if Christian and to every congregated Number of Believers gathered in any Gentile State or People and united into one Society and not only to the Clergy thereof and the Laity are as capable and have as much Right to be of such Councils and Synods as the Ecclesiasticks Or that the Church be not semper and perpetuo a peculiar Society separate and distinct from the Commonwealth as certainly it is not or that the Officers thereof as limited by these Positions unto Teachers and Pastors injuriously enough if they pretend beyond Teachings Administrations of Sacraments Imposition of hands for Ordination and the publick use of the Keys are not only inflicters or executioners of Church-Censures as certainly they are not then the very Foundation of this Fabrick for the Support and Justification of Excommunication must necessarily fall to the ground It is true that every Church is a Society or Body Politick though every Society or Body Politick is not a Church every
Member of the Militant Church is ordinarily a Member of the Christian Commonwealth or Kingdom wherein he lives and è contra That which differenceth the Church properly so called from a Society or Body meerly Civil is the diversity of Laws and Ordinances and the different manner of Union betwixt the Members of it A Church A Commonwealth or Body Civil are not necessarily two Bodies contra-distinct or Opposite as the Romanists often dream or presuppose in their Arguments brought for the Prerogatives of the Roman Church alledging that those have first their being and then they frame their Government and therefore are free and that all Jurisdiction is originally in them which they do communicate to Magistrates without depriving themselves of it But the Church did not make it self and its Government but Christ did first Institute Laws by which it should be Governed and then did Christ assemble it but rather one Body endowed with several or distinct Powers or Perfections when a Kingdom or Commonwealth becomes Christian and Consequently a Church it looseth nothing of what it had but rather acquires a New Perfection and Accomplishment by the Accrument of Divine Powers added to the Civil It may be true that when the Church was first Founded by Jesus Christ that it was altogether distinct from the Commonwealth for indeed it could not be then otherwise for that all Kingdoms and Commonwealths were then open and professed Enemies to the Gospel and therefore the Regiment given unto the Church by Jesus Christ was accordingly such as might be exercised by the Members thereof in any Nation and among any People be their Government what it would or their Enmity to the Gospel never so great without clashing or interfeering with it or with them and without the least disturbance of the quiet State of the Kingdom or People whereunto they were sent for their Conversion But when that Prophesie that Kings should be the Nursing Fathers and Queens the Nursing Mothers of the Church was to be fulfilled and whole Kingdoms embraced the Gospel and became Christians then the Church and Commonwealth became one and were no longer contra distinct Certainly the Justifying of Excommunications or Church Censures in this manner on such grounds and Positions is to speak modestly scarce safe or defensible For that they seem too much to Countenance and to approach too near unto the Positions of the Papists which are 1º that the Spiritual Power is above all Secular and Civil Power which Assertion were it rightly limited and Stated is in it self Orthodox as here is declared but the more Orthodox it is in it self the more Pernitious and deadly it makes the second Position unto which they seek to Wed it viz. 2º that this Supream and Spiritual Power is totally Stated in the Clergy as in a Body distinct from the Body Politick And the most of them hold the plenitude of this Power to be in the Pope from whom all Spiritual Power of Jurisdiction is derived unto the rest of the Clergy after the same manner as Jurisdiction in causes Temporal is derived unto the Inferior Magistrates from the Civil Monarch in each Kingdom And that the Regiment of the Church is Regimen Monarchicum a Visible Monarchy of which the Pope is the visible Monarch therefore without all doubt it is not only less Obnoxious to Cavils and Sophisms but also more truly Orthodoxal and more Justisiable to aver and maintain that the Church and Commonwealth Christian tho happily like Man and Wife before their Intermarriage were two Bodies two contradistinct Societies but being once Incorporated by mutual and reciprocal Wedlock do become one Body one Society endowed with several Powers and several Perfections newly acquired by such Intermarriage wherewith she was not endowed before her Intermarriage and so consequently the Powers of the Church do escheat into that of the Commonwealth whensoever it becomes Christian whereof the Pastors and Teachers are special Members and Officers according to their Commission but for no other ends nor purposes above the Laity though the Authors of these Positions do fully acknowledg that the Person of the Supream Magistrate must and ought to be exempted as to any outward effects of the Power of Excommunication Yet these Positions are subject unto so many nice and School distinctions that it is much to be feared that perverse and subtle wits would strongly Combate with us with our own Weapons and find or make a way to render the Power of the Magistrate only serviceable unto the Power or Interest of the Clergy Do but a little consider how subtelty Bellarmine in his tract against Gerson of Excommunication doth endeavour to erect and prove Regimen Ecclesiasticum to be Monarchicum upon the like fundamental right f. 4.142 whilst he affirms that the holy Church is not like to the Commonwealth of Venice or of Geneva or of other Cities which confer upon their Dukes and Princes that Power which themselves please in regard whereof it may be said that the Commonwealth is above the Prince neither yet is it like to an earthly Kingdom in which the People transfer their own Authority unto the Monarch and in certain Cases may free themselves from Royal Dominion and reduce themselves to the Government of Inferior Magistrates as did the Romans when they changed from Dominion Royal to Consular Government for the Church of Christ is a most perfect Kingdome and an absolute Monarchy which hath no dependance on the People neither from them had its Original but dependeth only upon the Divine Will and that this Kingdom doth not depend on Men Christ sheweth when he saith you chose not me but I chose you 15 John 16. thou hast made us unto our God Kings and Priests and we shall Reign on the Earth 5. Apoc. 10. And this is the cause why this Kingdom is in the Scripture resembled to a Family who then is a faithful and wise Servant whom his Lord hath made Ruler over his Houshold 24. Matth. 25. Because the Father of the Family doth not depend on the Family neither from them hath his Authority So by consequence the Vicar general of Christ doth not depend on the Church but only on Christ from whom he hath his Authority and doth affirm that Christ doth declare that a Bishop in his particular Church and the Pope in the Church Vniversal is as it were a high Steward in Gods Family quis enim fidelis dispensator et prudens 12 Luke 42. and hath Power over the Family and not the Family over him contra-Gers Yet by the leave of so great a Prelate St. Cyprian tho no Cardinal yet of greater reputation saith that the practise of those times which were freest from Corruption even when the Holy Martyrs were Bishops was that Pastors were subject to the Censures of the Church And lib. 1. c. 4. giveth an express Testimony where speaking of the People he saith Quando ipsa plebs maxime habeat potestatem vel eligendi dignos sacerdotes
vel indignos recusandi quod ipsam videmusde divina Authoritate descendere ut sacerdos plebe praesente sub omnium oculis deligatur c. whereby it appears that the supream Power of choosing such Priests as are worthy and refusing unworthy doth principally rest in the People And he speaketh of Bishops particularly although in the words alledged he mentioneth Priests and withal it is not only St. Cyprians Epistle but the Epistle of thirty six Bishops and written to the Common People of Leon Asturia and Emerita Vide his 14. Epist of his 3. Lib. such Authorities we may alledge but not mystical and enforced Explications nor yet wrong Conclusions from right Premisses The Faithful Flock of Christ ought to resemble Sheep indeed in humility and innocency yet ought they not to be so sheepish or sottish as to decline the Authority which Christ their great Shepherd hath bestowed on them either of choosing them a Good or of judging a Wicked Shepherd St. Austin proves unanswerably that Doctrines are to be grounded on the Literal Sense of the Scripture and not on any Mystical Interpretation In this equivocating Art of Sophistry Bellarmine hath shewed both in this Subject as in others his great dexterity first to settle with the Reader the Relation which the Holy Church hath towards the Divine Majesty and then to conclude on the Relation towards the Pope such false Sophistry such disingenuity becomes not so great a Prince so great a Scholar as himself but the Parisians no Protestants conclude that God hath called the Church to the Faith and his Worship and that he hath placed Christ over it for an Head for ever who first himself did govern it on Earth in the days of his Flesh but being ascended into Heaven doth rule it with inward influence and assistance invisible unto the end of the World It is true that the Church is not a Common-wealth as Venice or as Geneva which give as much Authority as themselves please to their Dukes and Princes nor a Kingdom which may change the manner of governing it neither invisibly nor visibly because that Christ hath prescribed the manner much less is it such a Kingdom as England which hath a Blood-Royal where the Kings succeed by Birth neither as some other by Testament but as touching the Inward Government and meerly Spiritual it is not like unto any because it hath a perpetual Immortal and Eternal King who only knows the Heart and tries the Reins In the visible Government it hath a Ministry whose Authority was instituted by Christ and independing of the Church but as concerning the Application of this Authority unto this or that Person it is elective or depending of it Wherefore when he alledgeth I am constituted a King by him Our Lord God shall give him a Kingdom Luke 1.32 and 12.32 You chose not me but I have chosen you John 15.16 Thou hast made us to our God a Kingdom All these places and such like others are meant of the Invisible Spiritual and Interior Kingdom where the Pope hath no regiment nor influence at all but Christ is all in all governing by his Spirit and according to the Council of his own Will Thus he having laid down and proposed to use a Proposition or Doctrine quodammodo and in some sense true and having Validity under the Covert of an Universal yet having applied it to wrong Particulars it hath lost its Energy and Effort and its fallacy is discovered A piece of Artifice and Skill that runs through the Veins and Lines of most Popish Writers in the Controversies between us and them and what else is this but to make Lies their refuge and under Falshood to shelter themselves If Popes may now excommunicate as they pretend yet this concludes not that they may excommunicate Princes or Magistrates or whole Common-wealths The Primitives of old did use excommunication very sparingly and moderately and with great prudence and policy and with great respect to the good of the Church And therefore be the Power what or where it will St. Augustine holds an Excommunication against a Multitude though it were for some notorious and manifest sin too sacrilegious pernicious impious and insolent Lib. 3. contra Ep. Permen 23.4.4 c. non potest And Thomas putteth a Question whether any generality may be excommunicated and he answereth himself No and produceth Reasons for the same concluding that the Church appointeth with great Providence that no Community might be excommunicated And all other Divines with one accord determine the same And also Pope Innocent the 4th in the Chap. Rom. saith In Vniversitatem vel Collegium proferri sententiam Excommunicationis penitus prohibere de Sentent excom in 6. We must know that it is of worse consequence and example where â—t is used against Princes than divers other Bodies and Societies in as much as one Prince is of more consequence and power than thousands of other Lay-men We know also that in all Judgments there is a necessity of a Legal Trial to precede Conviction And that great Multitudes may be convented examined sentenced and punished with less disturbance of Peace less violation of Majesty than those that sway the Ball-Imperial Besides if the condemnation of Princes might be upon due Trials without violence yet the execution of the Sentence would produce more monstrous events in them than in private Men for how shall the People honour obey and reverence him in the State as Gods Lieutenant whom they see accursed cut off and abhorred in the Church as the Devils Vassal upon the excommunication of Princes whole Nations have been interdicted witness England Venice and other in the times of several Popes whole States subjected to ruine the Innocent with the Obstinate the Princes with the People all have have been sacrificed to Blood-thirsty-Popish-Priests under pretence of obedience to the Holy Catholick Church In what Code of the Ancient Church can it be found where any such strange kind of punishment was ever instituted as that for the offence of a few many Millions of Souls should be accursed cast out of the Church and in Popish construction damned How can they call that Power Apostolical that punisheth in this manner seeing the Apostolical Power was given for edification and not for destruction And yet so precipitate have some Popes been as to excommunicate whole States and Kingdoms Surely therefore we ought not so tamely to acquiesce on the bare ipse dixit of the Clergy pleading in their own Cause and for themselves only exclusive the Laity Certainly it is too small a security for so great a concern therefore let us a little examine what they urge for this exorbitant Power § If Kings be not this way punishable then they are no other way which is mischievous in the Church Sol. The Jewish Kings were as great and scandalous sinners as Kings-Christian now are yet God assigned no Rulers Spiritual for their Castigation and we must suppose that if it had
been so extreamly and publickly mischievous God would not have suffered it Besides if Scandal shall not remain unpunishable in the Prince yet it shall in the Spiritual Man which is a Mischief of the same nature with the other For if Caesar shall abide the Censure of this or that froward Pope or Consistory what Judgment shall the Pope or Consistory abide If this Spiritual Supremacy rest in any one that one must be unpunishable for two Supreams are things incompatible And if this Supremacy rest in more than one is is very hardly consistent with Monarchy for the one or other must be transcendent § Without all contradiction it is a manifest violence to use the Power of excommunication be it what it will if any such thing there be at all granted by Christ contrary to his own Institution and towards him that hath Power and unjustly useth the same the remedy is to have recourse to a Superior if he may but if there be no Superior to whom to have recourse God hath allowed no other remedy to a Prince thus offended but to make resistance with his own force opposing himself and force to force because it comes from God And the Civil Being of every Common-wealth or Kingdom is to the end of his Glory And therefore a Prince cannot permit without a sin and offence that his own Liberty should be infringed which is the Civil Being of every Principality and there is no doubt but that negligence in defending it is a dangerous offence to God and most hainous if he voluntarily suffer it to be usurped and incroached upon § To obey therefore the Commandements of God Kings when accosted and assaulted by Excommunication Papal or Presbyterian may and ought to oppose themselves against the Authors of them that will take away the Power which God hath given them to make Laws both Civil and Ecclesiastical and with Justice to defend themselves and their injured Subjects in their Lives Honours Goods and Religion And as the Innocent by an error in facto unjustly excommunicated to avoid scandal is bound patiently to endure So when the Error is in Jure and the manifest injustice thereof is apparent to avoid scandal likewise the Prince is bound to resist and oppose himself against the Injury Because there is no doubt but that such unjust Censures are against Magistracy it self and therefore when it shall be known to other Kingdoms that such a Prince or State for fear of unjust Censures and those invalid hath yielded unto violence whereof there are Examples not a few and omitted to exercise and execute his Natural Power they would be exceedingly scandalized thereat as also the Subjects that should discover such a vain fear they would become very perverse And therefore for this cause also it is both equal and necessary for the Prince to make due resistance for such no doubt or more weighty Reasons have our Kings and Queens defended themselves and their Subjects against all such Thunderbolts and so did the Venetians against Paul the Fifth who without any colour of reason excommunicated them being not a few Millions of Men The like have the Emperors and Kings of England and of France done and they had Authority so to do by their great Charter from Heaven The Church both Laity and Clergy but especially the Clergy ought to pacifie their Minds and Consciences attending the Service of God under the protection of their Princes constantly believing that the Holy Ghost was promised and given to all the Faithful both Laity and Clergy amongst whom Christ himself is present when they are congregated in his Name and that none can justly be excluded out of the Holy Catholick Church except by their own sins they be first excluded out of the favour of God and that the obedience which God commands us to perform to our Ecclesiastical Superiors is not a foolish or ridiculous Subjection nor the Power of Pope or Presbyters an Arbitrary Judgment but both the one and the other must be ruled by the Law of God who Deut. 17.10 11 12. ordained not an absolute obedience to the Priest but a prescribed observance according to the Law-Divine Facies quaecunque dixerint qui praesunt loco quem eligerit Jehovah docuerint te juxta Legem ejus It is the Word of God only not of Men in the Priests Mouths that me must obey God only is an Infallible Rule to whom only we must profess and yield obedience without all exception He that generally professeth this towards others without the Commandments of God as the Papists do sinneth and whosoever supposeth any Humane Will to be infallible as the Papists do committeth great Blasphemy in ascribing to the Creature a Property only Divine We have an Example hereof in the Acts when the Ancient Church expostulated and contended with Peter himself about the Vocation of the Gentiles he did not thunder against them with hideous and abominable Excommunications nor use menacing Language nor went about to silence them but he taught and perswaded them by Reason and Authority of Divine Revelations and the Words of our Saviour The very same Peter commanded the Elders to feed the Flock of God taking the over-sight thereof not by constraint but willingly not for filthy Lucre for Cardinalisme or Nepotisme sake but of a ready mind neither as being Lords over Gods Heritage but being Examples to the Flock 1 Pet. 5.2 3. by which it is evident that Priests must not domineer nor command with Empire but with Holy Deportment and Instructions of Piety for that they have no Dominion of our Faith but are or should be Helpers of our Joy 2 Cor. 1.24 The very same St. Peter when he erred in Antioch St. Paul did not forbear boldly to reprehend him in the presence of all Men Gal. 2.11 St. Paul's superexcellency above any thing that we can pretend unto was no Warrant for him to oppose himself against one whom it was not lawful to resist Who more humble or gave greater acknowledgement of his due Reverence to the High Priest than Paul did In this questionless Paul did no more than what the least of us may do with due Reverence to his Holiness Quaecunque scripta sunt ad nostram Doctrinam scripta sunt Rom. 15.4 the Holy Ghost would never have written this History but for our Example to the end we might imitate it And we see that all the Popish Doctors in discussing how any one may oppose himself to the Pope when he erreth and governs unworthily they have recourse to this Example Let no Man therefore be troubled depending only on the Authority of a Pope for that according to their own Doctors not one but two Keys were given to Peter and to the rest of the Apostles and if they be not both used together the effect of Loosing and Binding doth not ensue the one being of Power the other of Knowledge and Discretion Christ never gave Power to be used without due Knowledge and Circumspection
Year 1484. the King of Spain admitted it into his Dominions yet so cautionate and jealous was he as he reserved himself to be Lord paramount thereof of choosing the Inquisitor General whom the Pope confirms And for the rest the Court of Rome was not admitted to intermeddle any farther so that though the King seemed willing to gratifie the See Apostolick yet did he reserve his Supremacy of Power over all Causes and Persons Ecclesiastical to himself and so doth the State of Venice by their Coadjutors and Inspectors of the Tribunals Inquisitory In which Republick the Inquisition doth not depend on the Court of Rome but properly belongs to the Republick Independent set up and constituted by the same and established by contract and agreement with Pope Nicholas the fourth prout in his Bull of 28. Aug. 1289. wherein is inserted the very determination of the greater Council made the fourth of the same Month. And therefore as they ought are to be governed by their own Customs and Ordinances without being obliged to receive Orders from the Pope And indeed before the admittance of the Inquisition there was in effect the same Office though meerly Secular to which Noble-men were raised to enquire after Hereticks and this the Republick made good afterwards against the See-Apostolick in the Years 1289. 1301. 1605. 1606. and 1607. upon Disputes maintaining their Civil Authority in Ecclesiasticis to be their undoubted Right and cannot be taken away by any Bull or Decree made in any manner by any Pope to whom soever Hist. Inquisit § By all which it appears that neither Monarchs nor Free States would be juggled out of their just Right of Commanding over Persons and Causes Ecclesiastical and that those Condescentions of the Civil Magistrates were only to gratifie some Popes out of special favour to them and not for any just Right the Popes had unto them For let Pope or Presbyter pretend what they please to the contrary they do as much as in them lies endeavour to erect Regnum in Regno by giving Temporal Monarchy only an imperfect broken Right in some things but controlable and defeasible by the Spiritual Monarchy in other things And the World hath had a long and sad experience of this whilst Kings had the Popes and Presbiters their Superiors in any thing they remained Supream in nothing whilst their Rule in Popish Countries was by Division diminished in some things they found it insufficient in all things so that they did command joyntly with the Pope but were commanded wholly unless by force they extricated themselves out of their snares So Calvin and his Followers complain and grumble much at the Power that the Civil Magistrate assumes in England France and Germany over Causes and Persons Ecclesiastical holding Princes incompetent for Spiritual Regency accounting the intermedling of Princes therein as an Abolition or Prophanation of the same § But let us not doubt to submit all things under one Supream on Earth submitting and recommending him by our Prayers unto his Supream in Heaven for it is no small thing in such a Case to be left to the searching Judgment of God nor need we doubt or hold our selves utterly remediless whilst we can truly say Omne sub Regno graviore Regnum est And let us not mistake our Supream on Earth for if God had intended to have left us a Spiritual Sword or miraculous Judicatory never before known or useful to the World and that to be of perpetual necessity sans doubt he would have left us some clear command in Scripture and not have involved and mantled his meaning in Metaphors so intricate and ambiguous But to let pass this Theam of Excommunication so unpleasant to Popish and Presbyterian Ears let us examine the Magistrates Power as it relates to Religion in commanding Liturgies and concerning Toleration Compulsion and Government c. § All just Dominion and Empire is founded on true Religion and Piety i. e all Governours and Governments were ordained for the good of the Governed and they are obliged by the Law of God to govern according to Rules of Religion and Piety no Nation under Heaven having Statutes and Judgments so just and righteous as are prescribed by God himself and who act not according to them an Iliad of Curses will attend them and their Plagues shall be wonderful Deut. 28.58 It is Righteousness and Judgment that is the Establishment of Thrones A Kingdom is translated from one People to another for unrighteousness Eccles 10.8 And The King that faithfully judgeth the Poor his Throne shall be established for ever Prov. 29.14 If I am not much mistaken the necessity of a Liturgy and the warrantableness of establishing the use thereof is easily deducible nay doth naturally flow from the Charge and Right of Government which Kings have in the Government of the Church and granted unto them by their great Charter from Heaven their Command from God For Kings and all other just Governments being granted to be Custodes utriusque Tabulae it must necessarily follow that the Government of the Church is their Duty and consequently ought to be their chief Care And that they be so what need we other Proof or Argument than that through the whole Scripture Kings have been charged therewith and according to their countenancing or discountenancing Idolatry and other sins or abetting and supporting Gods true Religion or establishing or but conniving at Idolatry or other Impieties so they received from God by his Messengers the Prophets praise or dispraise reward or punishment accordingly and those of no less concern than the establishment or deprivations of their Kingdoms And it will as naturally follow that if the care of the Church be the Duty of Kings that then they both may and ought to set up and establish a publick Standard and Test within their Dominions to measure and try all Mens Religion by as to the outward profession thereof and outward conformity thereunto and to appoint and allow publick consecrated or to speak more inoffensively to all Parties seperated Places or Churches for publick Divine Worship and Service and administration of Gods Holy Sacraments and Ordinances to the frequenting of which they may make strict Laws or else how is it possible for the Magistrate to have cognisance of them and of their Religions and why else should the Magistrate be blamed for the Idolatry or other sins of his Subjects if he have no power to inspect take cognisance and to restrain from sinful practises nor yet to force unto the reading of the Law and the Prophets and the Gospel nor to the frequenting of Gods Holy Ordinances Now this Standard or Test I call a Liturgy without which or something equivalent how is it possible for Kings to give a good account to God of their Care and well-governing of the Church within their respective Dominions which Liturgy in general ought to contain so many Fundamentals of Christian Religion to the Belief of which if Christians joyn
so but that they may all serve to one and the self-same general if not particular End and Effect and in our Case to the edification of the Church The Apostles indeed could not write with their Tongues but they did preach as well with their Pens when they writ as with their Tongues when they spake the Gospel of Christ and our usual publick reading of the Word of God with the rest of the Liturgy for the Peoples instruction by his good leave is Preaching Acts 15.21 22. Can any Man imagine or shew a Reason that reading it self is not one of the ordinary Means and Gifts which God hath appointed for the conveying of his Truths into the Hearts of Men which being received may be effectual for the saving of their Souls Belief in all Sorts doth come by hearing and attending to the Word of Life whether it be preached or read The Word it self whether read or heard some time convinceth the Judgment and perswadeth the Affections Sometime Truth is wrought in the Heart by private conference and instruction from private Persons so Apollos though an Eloquent Man and mighty in the Scriptures yet was taught the Way of God more perfectly by Aquila and Priscilla a Woman Acts 18.26 Some Truth is taught by those whom the Church hath publickly called to the publick reading or interpreting of the Word All these tend unto one and the same Glorious End viz. to the Knowledge of Jesus and him Crucified And as Preaching which is explaining by lively Voice and applied according to the Wisdom of the Speaker doth not in its own Nature justle out or prejudice the Efficacy of any other means or way of publick Instruction be it by Liturgy or otherwise or inforce the utter disability of any other means thought requisite in this Church for the saving of Souls So Liturgies in their own Nature are not exclusive of any other provision of Means that Christ hath ordained for the benefit and service of his Church as this Discourser avers For the saving Force of the Word is not restrained to any one certain kind of delivery but how ever the same shall come to be made known it hath its Force and Energy and doth ordinarily save by every Mean whether publick or private reading Liturgies or hearing Sermons or private Conference and Instruction whether they be premeditated or extemporary O! but though Liturgies are not in their own Natures exclusive of the use of other Talents yet the English Liturgy there is the grand Pique doth avowedly and expresly say That the Ministers of the Gospel shall not use or exercise any Spiritual Gift in the Administration of those Ordinances for which provision is made in the Book f. 67 68. And consequently the necessary and undispensable Use of Liturgies is directly exclusive of the Use of the Means provided by Christ and for the End for which the Liturgy is invented and imposed 63 67 68. And farther he saith That the Liberty which some say is granted for a Man to use his own Gifts and Abilities in Prayer before and after Sermon will he fears as things now stand upon due Considerations appear rather to be taken than given and is very questionable 42 43. And that however it concerns not our present Question because it is taken for granted by those that plead for the strict observation of a Book that the whole Gospel-worship of God in the Assembly of Christians may be carried on and performed without any such Preaching as is prefaced with that Liberty pretended 42 43. and for that many that are looked upon as skilled in that Law and Mystery of it do by their practise give another Interpretation of the intendment of its Imposition making it extend to all that is done in publick Worship the bare preaching or reading of a Sermon or Homily excepted 64. nor saith he is that the matter enquired into whether Ministers may at any time or in any part of Gods Worship make use of their Gifs but whether they may do it in all those Administrations for whose performance to the edification of his Body they are bestowed on them by Jesus Christ which by the Rule of the Liturgy we have shewed that they may not and he doubts not but it will be granted by those who contend for the Imposition of the Liturgy that it extends to the Principal Parts if not to the Whole of the publick Worship of God in the Church 64. § If all were true that is here alledged the day might probably be his own but me thinks in thus arguing our Author is not so candid as his other very Learned and Ingenious Writings speak him to be when he deals with others in Points of difference of a far more dangerous concern and consequence For though he cannot but most assuredly and demonstratively know that here all Ministers of the Gospel have not only a liberty but are expresly commanded to use and improve their Talents even in publick as often as they are called either to implore Blessings or deprecate Sins and Judgments to render Thanks or to discourse and enlarge themselves on all or any part of the Worship of God or Christian Doctrine and that it is the daily practise of them so to do throughout all the Kings Dominions yet for him to say that it is a Liberty rather taken than given and is very questionable and that upon what this Man says and that Man thinks or practises is not to be ingenious according to his old wont but to avoid all Sophistry and to come to the demonstration of the Truth this is meer matter of Fact and we cannot erre in it the demonstration of which will and must clear this Point and we must stand and fall thereby and therefore sit liber Judex together with the constant practise of the Church from the very Birth and first Introduction of our Liturgy unto this very day for we must take both together for that the constant and uninterrupted Practise Use and Custom is of that very great Force and Vertue as sometimes to wear out and obliterate the very Force and Vertue of an Enacted Law to the contrary The Matter of Fact alledged on his part is That the Liturgy says expresly that the Ministers of the Gospel shall not use nor exercise any Spiritual Gift c. but how or where to find this in the Liturgy I know not for I have turned it over once and again and cannot find the least footsteps of any such Prohibition yet I will not affirm that it is not there It 's possible I may have over-look'd it but grant it be in terminis as he hath worded it yet if from the first Institution of Liturgies the Use and Practise hath been contrary as most certainly it hath been and no Man ever questioned for using his Talents nay all commanded by Injunctions and Acts of Parliament to improve them and strict Inquiry made accordingly at the Bishops Visitations according unto Articles of
which come not in our Verge at this time and some things positive some whereof by the coming of Christ were necessary to be abolished and othersome indifferent to be kept or not of the former kind were Circumcision and Sacrifice The Apostle notwithstanding did not so teach the present and utter Abolition no not of those things which were necessarily to cease but that even the Jews becoming Christians might for a time continue in them and therefore in Jerusalem the first Bishops even till the overthrow thereof were Circumcised And as for those positive things which might either cease or continue prout the present posture or State of the Church should require the Apostles thought it necessary to bind even the Gentiles for a time to abstain as the Jews did from things offered unto Idols c. In other matters where the Gentiles were free and the Jews in their own Judgment still oblidged the Apostles Precept unto the Jews Condemn not the Gentiles unto the Gentiles despise not the Jews Rom. 14.10 the one sort they warned to take heed that Nicity and Scrupulosity did not make them rigorous in giving unadvised sentence against their Brethren which were free the other that they did not become scandalous by abusing their Liberty and Freedom to the Offence of their weak Brethren which were scrupulous whereby it is evident that the Apostle did impose upon the Churches of the Gentiles some things only in respect of conveniency and fitness for the present State of the Church as it then stood the words of the Councils decree are It seemed good unto the Holy Ghost and to us to lay upon you no greater burthen than these necessary things viz. That ye abstain from meats offered to Idols c. 28 29. Indeed to have commanded the Gentiles to have been conformable to the Jews in those things which were necessarily to cease at the coming of Christ had been to have continued a Yoak upon the Disciples which neither their Forefathers nor they were able to bear Acts 15.10 And indeed to impose the like things upon us now were to bring us again into such Bondage in respect of the Royal and perfect Law of Liberty James 1.25 and 28. as were insupportable to bring us back to Onions and Garlick and to leave the Land flowing with Milk and Honey But to conclude from hence the unlawfulness of imposing Liturgies as our Author here doth is such a deduction such a peace of Scholastick Divinity as is quite past my understanding Notwithstanding all these Texts of Scripture by the Author alledged I humbly conceive that all the Christian Liberty that can be meant by these Texts is fully allowed to our Dissenters and is not in the least impeached thereby § There is one Subterfuge yet more left which is drawn from the example of this very Council viz. If Imposition be lawful yet the Scandal the Offence or Inconvenience ought to be Antecedent to the Imposition And then with much confidence and very little truth as I humbly conceive avers that there is no thing Antecedent unto its thereby meaning the Liturgy Imposition that should make it necessary to be Imposed either I understand not his meaning or this is a very strange Doctrine contrary to the very attributes of God contrary to the very grounds of all Arts and Sciences and Governments in the World contrary to the very nature of Wisdom for what is it else but to deny even Gods Providence his foresight his preventing Workings and Graces and to deny in men the use of their Prudence their Reason their Foresight and their Forecast Must the Old good Axiomes made Venerable by the Universal Acceptations of all Ages all the World over be now thrust out of doors and be accounted Foolish and Invalid nay unlawful Venienti occurrere morbo turpius ejicitur quam non admittitur hostis to prevent Diseases to keep out an Enemy rather than beat him out are now grown absolete Of Old this Axiome was held good that he that is suddenly surprised is half Conquered and he that is forewarned is half Armed nay its two against one a Wise man in Peace prepares for War a Wise Marriner prepares in his Haven against Leakes and Batteries of Enemies and violent Storms and Tempests It was wont to go for currant that it is too late to provide against an Evil when it is come and that they are Fools and ill advised that say had I wist or who would have thought it But now it seems Evils at least in the Church must be Antecedent and consequently cast out not prevented though foreseen so that that which hath been approved Wisdom all the World over is according to this new light these new Doctrines esteemed Folly as a thing of naught nay unlawful to be used However let no man deceive himself by thinking there may be some difference in these Axiomes or in the persons Executing or Practising them as they may relate to Church or State to Civil or to Ecclesiastical concerns For in this the same wisdom and Foresight is equal indifferently respecting both concerns and the power of Superiours for restraint prevention or Imposition equal in both and the necessity of obedience in Inferiors equal in both And as no Man hitherto hath been so I think no Man ever will be able to shew a real and substantial difference between them to make an inequality But as Civil Magistrates may for just reason of State prohibite and Impose concerning some things and persons So Church Governors may upon as good and just reasons impose Liturgies either for preventing or removing Idolatry Superstition Scandal Inconveniences nay be it only for the sake of order or Conformity Wherefore I do conclude that it is much greater prudence to prevent evils and inconveniencies than to amend and Reform them when they happen But what do I trouble my self about this for that it will not appear to be our case Scandal and offence did precede the Imposition of our Liturgy if our Author be found Tardy in matter of Fact as I presume he will for he saith expresly that there is nothing Antecedent to its imposition to make it necessary to be imposed In which I will joyn Issue with him and let our Church History be Judge between us Whoever knows but little of Church History knows that long before we ever had a Reformed Liturgie established in England the first of that nature and also the second was in the Minority of Edw. 6. there was a Liturgie a Popish Breviary and a Mass Book long used and established in England as full of Idolatrous and superstitious Doctrines Ceremonies and Worship as Leaves which had so poysoned and infected all the Kings Dominions that it had run into the veins of every Parish Against this Poyson our Josiah-like Prince and Minor by the advice of his Spiritual Physitians and Councellors ordains several Antidotes both to expel that which was Corrupt and Venemous and to Ordain and
that in many places it was irreverently used and cast out of the Church and many other Enormities committed which they seconded by oppugning the established Ceremonies and it is not improbable but that if the Liberty here pleaded for were granted but that the same disorders and confusions would also return and therefore for these also amongst many other reasons Antecedent also as for avoiding diversities of Formes and Opinions and for establishing Consent touching true Religion and Worship and for removing of some Offences taken by Calvin and his followers whose design it was to have this as well as other Churches to depend on his direction It was thought fit by our Learned and prudent Governors both of Church and State the better to settle peace and truth and to keep out Error and Superstition to Establish a Liturgy and Rubrick As Reformation was a Work most glorious so it was a work most difficult because it was to Null and cancel such Customs and usages in Divine Worship as tract of time Age after Age for many Generations had made so habitual and had taken such deep root and Impressions in the Hearts and Souls of the People of all sorts from Father to Son that in humane reason it appeared almost impossible And therefore a Work not to be undertaken by blew-Apron or Tradesmen nor yet by giddy Phanatick Multitude nor indeed by any but by the Supream Magistrate and therefore a Work fit only for a King and such a King only as was fit for such a Work fit to match the Empress of Abominations and of the World and such a King proved Henry the 8th Having great courage and great understanding and great resolution without which requisites he could never have done what he did § As our Author in his sixth Chapter hath given us his Account of the Reformation and of the Introduction of our Liturgy not without some unbeseeming reflections on so great so good a Work to make the better way for the design of his Book so I shall take leave to give you also a short account thereof for the better Justification of our Liturgy and leave the Reader to Judge and favour which he please Tho Henry the 8th from his Cradle lived in an Antichristian Age and Church so that he suckt in the very Milk of the Mother of Harlots and Abominations and tho he made great havock of the Blood of Saints and Martyrs scourging them to Death with his Six knotted-Whip of Articles And tho he made great havock of the Popes Power and Patrimony wrongfully so called and not excrescences For indeed Monasteries c. That he destroyed and took away were for the most part exempt from Episcopal Jurisdiction and wholly depended on the Pope who was not so much the rightful Head of the Church then as was this Henry the 8th and therefore were not so essentially belonging to the Church as were the Bishops and their Patrimony yet it cannot be denied but that he left the Officers and Fathers of the Church that were more truly so the Bishops in many respects in a better condition then he found it both in respect of the Polity and the Endowments of it and also in order to a Reformation of Doctrine and Worship the Polity was mended in that he banished the Power of the Pope and setled it on himself to whom it did more rightfully belong and on his Bishops moderated the extream Severity of the Six Articles abolished the superstitious usages observed on St. Nichola's day all which may abundantly be seen in the Church History and by his Proclamation of Sept. 19. 1530. by a Publick instrument of the Convocation dated March 22. after acknowledging him to be Supream Head of the Church of England as also by several Acts of Parliament viz. H. 24.8 c. 12.25 H. 8. c. 1.20 21. and 28. H. 8. c. 10. In Order to a Reformation H. 8. first permitted the Bible to be Translated by Mr. Tyndall Anno 1530. afterwards Martyr But some Bishops having ill Characterized him to the King it was afterwards suppressed But the Popes Authority declining about the year 1536. the King issued out an Order for a New Translation indulging in the Interim the use of a Bible then passing under a feigned Name of Mathews Bible not much differing from Tyndalls which came forth Anno 1540. which was called the great Bible and sometimes Coverdales Bible or Translation the publick uses thereof and of all other Translations was interdicted 1542. and so continued without leave of the King or Ordinary first had until Edward 6. repealed that Statute and introduced the publick use thereof again according to Miles Coverdales Translation which doth not much differ from Tyndalls from this Translation doth our Liturgy derive the Translations of the Psalms and other Portions of Canonical Scripture since which time we have had two other more exact and refined Translations one in Queen Elizabeth her time called the Bishops Bible another in King James's time that the Psalms and other Portions of Scripture in our Liturgy were not altered in Queen Elizabeths days according to the best Translation then extant was because it could not be done without altering the whole Frame of the Liturgy which the Sages of those times thought not prudent to endeavour by reason of the different temper of those Parliaments in which it had always some potent Enemies but why they were not lately altered with our Liturgy and as the Scotch Liturgy before had been I can give no account If the last Translation be the most perfect why were they not made Conformable to that and so compiled if it be not the best why is it commanded to be used at all H. 8. by his Injunctions 1536 and 1538. abolished Church Holy dayes and Holy dayes in Harvest time he banished the Popes Supremacy and asserted his own he forbade Images and Pilgrimages commanded Prayers in the Mother-tongue and every Parish to provide a Bible in English and to place it in the Quire for every Man to Read therein and no Man to be discouraged from it but to be exhorted thereunto the Lords Prayer to be Learned in English Sermons to be made Quarterly at least with Instructions not to trust in Works divised by Mens fantasies besides Scripture as in wandring to Pilgrimages offering of Money Candles or Tapers to feigned Reliques or Images or Kissing or Licking the same saying over a number of Beads not understood or such like Superstition and therefore all such Images to be pulled down that that most detestable offence of Idolatry may be avoided the commemoration of Tho. Becket to be quite omitted Fox 1247 1250. In farther Order to a Reformation in points of Doctrine he first caused his Convocation Anno 1537. to Compose a Book expounding the Creed the Lords Prayer the ten Commandments the Avy Mary and the seven Sacraments more agreeable to the truth then formerly and it was called the Institution of a Christian Man But this Book lay
snug and played least in sight as long as the six Articles were in force and afterwards was Corrected by the Kings own Hand and approved by the Convocation Assembled 1543. and published under the Title of a necessary Doctrine and Erudition for any Christian Man He likewise commanded all Curates to teach the Lords Prayer the Creed Avy Mary and the ten Commandments in English and also the Bible in English to be placed in every Parish Church by his Injunctions Anno 1536 1541. Then by his Injunctions May 6. 1546. he caused an Extract to be drawn out of the Latine Service containing many of the best and most edifying Prayers which with the Letany he caused to be made English that the People might the better understand the Prayers of the Church which was called his Primer so far and farther did this great Spirited Prince proceed towards Reformation sweeping away some of those many Romish Rubbish and Corruptions wherewith Religion was then Tainted with a fierce Beesom of Destruction which none durst to have attempted or gone about as the posture of things then stood at home and abroad but a Prince able to match the very Mother and Mrs. of those very Abominations in sierceness and haughtiness of Spirit of whom it is storied that he never spared Man in his Anger nor Woman in his Lust And thus did God by fomenting an evil spirit between two such fierce Enemies unto the truth and purity of his Church and worship turn the malice and mischief of his Churches Enemies unto his own Glory and his Churches use and advantage and by his providence and disposal made use both of their Persons and Purposes even against their own wills to his own most Righteous and wonderful ends secretly and mightily directed their wicked designs and Machinations to the Comfort of his Church and chosen in the Accomplishing whereof he shall ever be admired by all those that Believe that they who in succeeding Ages shall gather themselves against Syon and say let her be defiled and let our eyes see it may themselves fear and tremble to be gathered as Sheaves into the Floor and the Daughter of Syon to arise and thrash them with Horns of Iron and Hoofs of Brass Henry 8. Having by thus breaking the Ice made some way towards Reformation tho happily not Intentionally unto what followed marched of the Stage of this World unto the Generation of his Fathers to give an Account unto the King of Kings and Lord of Lords as all his Predecessors had before done and all his Successors must do of all the things he had done in the Flesh whether they were good or whether they were evil his Son Edw. 6. Ascends the Throne Inheriting his Fathers Crown but not his Vices who Josiah-like both in Minority and Piety took care in Cunabulis in the very Infancy of his Reign that his Council should consult and use all their endeavours to make a more Gospel-like and through Reformation in which he did not patrizare as his Sister Queen Mary did after him march furiously with Fire and Faggot nor yet according to the advice that Calvin who fond of his own Chymara and Pettish at all Princes that in Reformation would not tread in his Steps gave to the Protector viz. to go on without fear or wit but proceeded therein pacatè and consultò well knowing that his Father by the rough handling of his Wives of the Pope and of other great Princes and Persons provoked and lest many great and bitter Enemies to his Crown and that more he should raise against himself on the score of his intended Reformation but he considered withal that Dimidium facti qui bene coepit habet that Alterations begun and founded in Wisdom and prosecuted with care would continue firm and durable Therefore he and his Grave sages were not as some of more puny dayes were for the violent pulling up of root and branch plant and build who would and who could but they took all things into consideration As that tho Reformation ought to be yet could not be without the Alteration of long received and Established Laws and Orders Rites and Ceremonies such as had been from Generation to Generation an Impediment unto Piety and true Gospel Worship and unto which the generality of the People were wedded having been Trained up therein from their Cradles that as the change of all Laws and more especially of such as related to Religion ought very circumspectly to be proceeded in Laws as all other sublunary things being subject to Imperfection and many times grounded and made on Sandy and unsure Foundations and wrong Suggestions that many times tho they be enacted as behooful yet in Experiment and Practise prove very Inconvenient and dangerous if continued that Experience daily finds just reason to abrogate many Laws tho of long standing and Laws that are expedient for one Age not to be so for another that sometimes alteration of Laws tho from the worse to the better which was the case of our Reformers and Reformation is many times attended with Inconveniences and those very considerable and therefore wise Legislators do not always choose nor enact that nor all which is most behooful but that which is most behooful and may be practised with least disturbance to the quiet State of the Church or Kingdom David knew many things fit to be done in his Kingdom yet for great reasons of State would not do them himself but when he lay on his Death Bed left them in Charge with his Son to do saying thou art a wise Man do thou according to thy wisdom 1 King 2.6.9 Therefore our prudent and pious Josiah did as early as he could abolish such things as might be abolished and establish others as might be received with least disturbance and most approbation of the Peoples minds and without danger leaving other some to be cancelled and abrogated by himself if God had lent him longer life and sit opportunities or by his Successors if God so pleased or by disusage through tract of time Did not Christ and his Apostles Steer the same moderate course when they introduced Gospel Worship whilst they dispensed for a season with Circumcision and other Ceremonies in the Proselites of the Gate which afterwards became absolete meerly through tract of time and disusage Did not Circumcision continue in the Church for the Succession of 15 Bishops next Succeeding the Apostles having been all Circumcised And might not our Reformers for the same reasons justly retain such Innocent Ceremonies as they did declaring as they did declare might not Naaman the Syrian go Innocently into the House of Rimon the Idol Temple not to VVorship but to do his Master service declaring publickly as he did I know that there is no God in all the Earth but in Israel thy Servant from henceforth will offer neither burnt Offering nor Sacrifice unto other Gods but only to the Lord. 2 King 5.15.17 This most excellent Prince tho he were
earnestly but inconsiderately pleaded for again But what did this Liberty produce but Factions Schisms and variety of Fashions and Modes in Celebrating the common Service and Administration of the Sacraments and other Rights and Ceremonies of the Church nay it is observed as intimated before in the Register of Petworth that many at this time affirmed the most blessed Sacrament to be of little regard that in many places it was irreverently used and cast out of the Church and many other great enormities committed nay many of the Licensed Preachers appear'd as Active against the Kings proceedings as any of the unlicensed Preachers had been found to be now what security can this our Author give to our Prince that if the like Liberty should now be Indulged to him and others that it shall not be abused nor produce the like or worse effects All which together with the Insurrections in Cornwall Devon Norfolk Suffolk and other Counties springing therefrom the King and his Council seeing the dangerous consequence thereof concluded that Uniformity was the best remedy against Schisme Heresie Faction and for the quiet State and Weal of the Kingdom and therefore gave Order to the Arch-Bishop of Canterbury and other Learned and Pious Men rather than to use Severity against his Subjects that a publick Liturgy should be drawn and Confirmed by Parliament with several Penalties to be Inflicted on all those who should not readily conform to the Rules and appointments of it and accordingly it was so signified unto the Kingdom by Proclamation Queen Elizabeth who was not unacquainted with such Sollicitations nor with the Consequences of them gave that reason in her time for not suffering any deviation from the established Form viz. that the English Angli beliâ— intrepidi as they were Zealous in their Religion so they were a Stout and Warlike Nation and the difference in Rites and Worship would unavoidably beget words and disputes which would certainly beget Animosities and consequently Blows and Insurrections the experience whereof she had seen in the first years of her Brothers Reformation for the Commissioners attending the Kings Injunctions met in many places with Scorn and Reproach and Railing and the farther they went from London the worse they were handled in somuch that as one of them was pulling down Images in Cornwall was Stabbed by a Priest who tho Hanged in Smithfield which quieted all matters for a time yet the next year the Storm arose more violently than before not only in the Western parts but in a manner all the Kingdom over which great Commotions the Council foreseeing as the most probable consequence of such Alterations especially when they are sudden and pressed too fast did let the People understand that there was no Intention to abolish their Antient Ceremonies which might consist with Piety or the Peace or Prosit of the Nation and therefore the King both by his Proclamation dated in Jan. 1548. commanded a strict observance of Lent and also pursued it by his own observance thereof in his Court by which and other like Innocent complyances did the King make good and established his most happy Reformation and yet is he and his work and his prudent Innocent Complyances evil spoken of by some Boarnarges hot and fiery spirits because forsooth there were some that had a Beam of Light of equal Lustre that would have had it otherwise The most eminent whereof were Bonner Calvin John Alasco and Hooper the very first Anti-Liturgists Pardon I beseech you that I name that Sanguinary Bonner the same day with those Pious Men. John Alâ—sco and Hooper having suffered very much for the truth and Bonner having made the truth highly to suffer and Calvin who setting aside the fondness of his own Brat the Chimera of his own Invention his Church discipline and also his rigid opinions concerning Election and Reprobation now even in this our Age become the Darling arguments of our Atheists or which is as bad of all those that live as it were without God in the World who tho they profess God with their Mouths yet in their Works do deny him was both as wise a Man and as orthodox in points of Doctrine as any as that age did afford and did Write so much yet so it is that the Beam of light which Bonner and his Gang enjoyed led him and his Complices as much to make the Liturgy a Bone of Contention to them in that it took away so much and retained so little as the Beam of Light of the others did make it a Bone of Contention to them because it took away no more and retained so much For Bonner did still suffer sundry Idolatrous private Masses of peculiar Names as the Apostles Mass the Ladies Mass and the like to be daily solemnly sung within certain particular Chappels of St. Paul cloaking them with the Names of the Apostles Communion and our Ladies Communion not once finding any fault therewith until commanded by the Council and that by several Letters 1265. Tho I am far from thinking that any Person or any Reformation can be too pure when God hath commanded us to be Holy as he is Holy and perfect as our Heavenly Father is perfect it can then be but an accursed modesty even next unto Atheism to believe that any Man or any Reformation can have a Nimis of Purity and Piety yet I can no more renounce moderation reason and Prudence in guiding and Governing Church than State Assairs nor yet subscribe unto Calvins Counsel unto Bucer viz. to take heed of his old fault viz. of running a moderate course in his Reformations nor yet his Advice to the Protector Advising him to take away all Ceremonies and to Reform the Church without regard unto peace at home or Correspondency abroad such considerations being only to be had in Civil matters but not in matters of the Church wherein not any thing is to be exacted which is not warranted by the Word and in managing whereof there is not any thing more distastsul in the eyes of God than Worldly Wisdom either in moderating cutting off or going backwards but meerly as we are directed by his Will revealed Ep. ad Protect More particularly for example sake see the ill Fruits and Effects of such Liberty as our Discourser Pleads for being granted unto John Alasco A Polonian born and unto his Congregation of Germans and other Strangers by Edw. 6th about the year 1550. who being persecuted in their own Country for the same Religion which was then here professed fled hither for Succour to whom the King by the Advice of his Council out of great Zeal to the propagation of the true Religion and out of most wonderful Commiserations unto those that were persecuted for the profession and exercise thereof most graciously afforded them Favour Entertainment and Protection and did assign them the West part of the Church then lately belonging unto the Augustine Fryers for their Exercising of Religious Duties and made them a
Corporation consisting of a Superintendent and 4 other Ministers with Power to fill the Vacant places by a new Succession and the Parties by them chosen to be approved by the King and Council all which and much more his Majesty by Patent dated July 24.4 Edw. 6. did indulge unto him and them notwithstanding that they differed from the Government and Forms of Worship established in the Church of England which Indulgences the King and Council did hope might have been enjoyed to the Comfort and Advancement and not to the detriment of the Religion and Worship here professed and yet it did prove otherwise and did administer great occasion of great disturbance to the Church in the setling of the Reformation then in agitation and in fieri For by permitting these Men tho strangers to live under an other kind of Government and to Worship God with Forms different from what were by Law here established proved in the Issue the setting up of one Altar against another and the erecting of Regnum in Regno This gave encouragement unto that good and Pious person John Hoopper afterwards Bishop of Gloster and a Holy Martyr who leaving the Kingdom in the persecuting dayes of Henry the 8th and setling himself at Zurich a Town in Switzerland where he enjoyed the society of famous Bullinger and other good and Learned Men and returning into England in the dayes of Edward the 6th and bringing with him stronger Inclinations to the nakedness of the Zuinglian or Helvetian Churches tho dissering in opinion from them in some points of Doctrine and more especially in those of Predestination and being preferred by the Kings Letters Patents to the Bishoprick of Gloucester he did very much scruple to be consecrated in the Bishops habit setled by Rules of the Church which bred very great Inconveniencies and Disturbances inclining others to boggle at the same and other like Rites and Habits from which Men and time we may justly Write the date of our Liturgy becoming a Bone of Contention Indeed he was so Pious a Person that he found many and great Friends both at home and abroad to Countenance him as the Earl of Warwick the Protector Calvin nay the King himself did Write unto Arch-Bishop Cranmer afterwards his fellow Martyr to dispence with his Scruples But the Arch-Bishop to whom Ridley then Bishop of London stuck very close humbly besought the King to Pardon him if he did not obey his Commands against his Laws which would preserve him in peace and quietness if he kept them And yet some Indulgence through so great mediation was permitted unto him viz. that tho he were Consecrated in the habit then in use yet he should not ordinarily be obliged to wear it These differences being thus Broached and finding such great Favourers of them gave encouragement to John Alasco to step out of his bounds and so to abuse the Royal Priviledges that were granted to him as that he appeared in favour of the Zuinglian and Calvinian up-start Discipline by Publishing his Book intituled Forma ratio totius Ecclesiastici Ministerij wherein he maintains sitting at the Holy Communion which Custome he brought from Poland where sitting at the Sacrament was used by the Arrians who looking no otherwise on Christ then as their Elder Brother denying his Godhead thought it no robbery to be equal with him nor yeâ— to sit Cheek by Jowl with him at his own Table From such Familiarity shall I say or irreverence towards the Son of God grew great contempt of that Ordinance even in those times as hath been observed out of the Register Book of Petworth And yet these were not all the mischiefs these Indulgences did produce For what with Calvins Interposing and mediations with the Protector on the behalf of Bishop Hooper and tho his exceptions against some Antient usages in the Liturgy and tho the Indulgences and Conveniences granted unto John Alasco and his Congregation of Strangers a successive multiplication of Factions and Disorders in the Church did ensue from the Irreverent receiving of the Sacrament grew a Contempt and Depraving of the Sacrament it self from the Contempt of the grave habit of the Clergy grew a disteem of the Men first and then vilifying and contempt of the Ministry it self So that it was Preached at St. Pauls by one St. Stephen the Curate of St. Katherine Christ Church that it was sit the Names of Churches and of the Week dayes should be altered the Fish dayes should be kept on any other dayes than on Fridayes and Saturdayes and Lent at any other time than between Shrovetide and Easter we are told also by John Stow that he had seen the said St. Stephen to leave the Pulpit and to Preach in a Tree in the Church Yard and then returning into the Church to sing the Communion Service on a Tomb Stone neglecting the place appointed for that purpose And was not the like or greater contempts in fashion in our late dayes of Liberty when Liturgies were not only not imposed but disgraced set at nought and used but by some few and that in Corners only so that such exorbitant effects cannot be justly imputed unto the Imposition of Liturgies Look but a little abroad even in the same Age presently after the death of Edward the 6th during the short Reign of Queen Mary where no Liturgy was Imposed and you shall sind the same sad consequences and effects of Liberty among the several Churches or Congregations gathered mostly of those that withdrew themselves from the cruel persecution that Reigned in the Marian dayes unto Embden Stratzburg Frankford Zurick Geneva and other Transmarine places amongst whom the Ball of Contention was very hotly bandied by Calvin Goodman Knox Wood Sutton Whittingham Williams Cox Grindall Sandys Haddon Chamber Parkhust and divers others and all those in defence of several wayes of Worship wherein Knox acted his part so furiously that he gave disturbance to the quiet State and Condition of the Empire so highly that he being accused of high Treason against the Empire he withdrew himself from Stratsburg to Geneva the usual product of such Controversies This I only hint at to make it appear that Liturgies and Forms of Divine Worship do become Bones of Contention as well where they are not Imposed as where they are so that Imposition or not Imposition matters little the Contentious will be always Contending If there were not imposed a stinted Form of Words for the Administration of the Sacrament what should hinder but that every individual Priest might imitate the Vicar of Ratisdale in King James's time or do worse who was proved before the Arch-Bishop and the Lord Chancellour by his unseemly and unreverent usage of the Eucharist dealing the Bread out of a Basket every Man putting in his Hand and taking out a piece to have made many Loath the Holy Communion and wholly to refuse to come to the Church Confer f. 99. 100. Now on the contrary by such Imposition all such
abominable Irreverent practices are prevented and thereby care is taken according as the Council of Milevis Can. 12. decreed Ne forte aliquid contra sidem vel per ignorantiam vel per minus studium sit compositum Lest by chance either through ignorance or want of due Study and Consideration Heterodox or unsound Tenets be Broached or unreverend practises used Moreover Calvin himself adviseth it with his Valde Probo Ep. ad Protect I do exceedingly approve of it 1º ut consulatur quorundam simplicitati imperitiae As a means to help and supply the simplicity and unskilfulness of some 2º ut certus constet Ecclesiarum omnium inter se consensus that the consent and harmony of all Churches under one Government may the better be ascertained 3º ut obviam eatur desultoriae quorundam levitati qui Novationes quasdam affectant That the Capriccious giddiness and Levity of such who like nothing but Changes and Innovations may be obviated Nay the same Calvin inforceth it farther with an Oportet statam esse oportet Sacramentorum celebrationem Publicam item precum formulam Epist Protectori There is no other remedy an established set Form there must be for Celebration of the Sacraments and also for Common Prayer which Opinion of his I doubt the Discourser doth not favour § It 's a strange Phanatick Opinion that hath long possessed the minds of some that nothing may be Lawfully done or used in the Churches of Christ unless there be express Command or Example for it in Scripture which Tenet is unsound in it self and pernicious in its consequences upon which also the great Doctors and Patrons of Liberty do graft another viz. that without some express Command from God there is no Power under Heaven which may presume by any Law to restrain the Liberty which God hath given which Opinions shake nay overthrow the very Fabrick and Foundation of all Governments and tend only to Anarchy and Confusion and to dissoâ—â—e all Families Cities Corporations Kingdoms Churches leaving every Man to the freedom of his own mind to the Quakers Light within them in such things as are not either Commanded or Prohibited by the Law of God and because only in these things the positive Precepts of Men have place which Precepts cannot possibly be given without some abridgement of their Liberty to whom they are given whereas in truth the Diametrically opposite Opinion is only Infallibly true viz. those things which the Law of God leaveth Arbitrary and at Liberty and whereof the Scriptures are silent are all subject to the positive Laws of Men which Laws for the common benefit may abridge particular Mens Liberty in such things as far as the Rules of Equity and common good will suffer If this be not sound Doctrine adieu to all Societies and all Government the World must be turned topsi turvy Of this so Poysonous root and branch I shall say no more but shall leave our Anti-Liturgists our Non-Assenters to consider if these late dayes of Liberty have not in very great part brought their own Axiomes home to themselves for as in the dayes of Yore the Non-Conformist asked our Prelates and Conformists what Command or Example in Scripture have you for kneeling at the Communion for wearing a Cap Hood Surplice For Lord Bishops or for their wearing of Lawn sleeves or of Pleated Velvet or Taffaty Hats For a Liturgy or keeping Holy-dayes so now Phanaticks Quakers and others to them where are your Lay-Presbiters your Congregational Classical Provincial Synodical and National Assemblies your Parochial and Classical Elderships c. to be found in Scripture where your Steeple Houses your National Churches your Tyths and Mortuaries your Infant Sprinklings Nay where your meeter Psalms your two Sacrantents your weekly Sabbaths nay your Ministery your Church shew us say they Command or Example for them in Scripture now seeing the one have lent the other their Premisses I shall leave them to wrangle among themselves about the Conclusion which in Sum is no other but to exchange with each other a Rowland for an Oliver Whilst one throws Stones at the Innocent Ceremonies used in the Sacraments and Church Administrations another strikes at the very Sacraments themselves whilst one Disputes against the comely Habits and reverend Titles of the Clergy the other by the same Logick Questions the very Functions of Bishops and Priesthood the one seeks to abolish the Festivals of the Saints and the other even that of the Lords-day the one would have no Churches nor Priests the other no Scriptures all which with divers others of the same Leaven are but the Spawn and Fruits of Idol-liberty so that the Dernier result must end in a sad Catastrophe Confusion disorder and every evil work Before I conclude this passant observation I will make by the way of all viz. that they are not so peremptory in demanding and peevish in insifting upon Scripture Precepts and Examples for things they like not to yield obedience unto as they are negligent in the use of other things for which there are far more plain Precepts and Example even of Christ himself and that with his own debet stampt upon them witness the Administration of the Sacrament which Christ Administred in the Evening first rising from Supper laying aside his Garments girding himself with a Towel powring Water into a Bason Washing his Disciples Feet and wiping them with a Towel wherewith he was Girded then taking his Garments and sitting down again and saying ye call me Master and Lord and ye say well for 〈◊〉 I am if I then your Lord and Master have washt your Feet ye also ought to wash one anothers Feet for I have given you an example that ye would do as I have done unto you Verily I say unto you the Servant is not greater than his Lord neither he that is sent greater then he that sent him if ye know these things happy are ye if ye do them John 13.4.5.12.17 what more plain Precept greater Example or stronger inforcements for his Successors his Ministers to do the like can ye have and yet how little of this is performed by them is not unknown to any Greet one another with a Holy Kiss is a Precept likewise Apostolical 1 Pet. 5.14 and was in Customary use before their approaching the Lords Table until the dayes of Justine Martyr Apoll. 2 and Tertullian blames the Omission of that Right grown upon the Church in times of the Solemn Fastings and Prayers Then they withdrew that Osculum pacis when in his Judgment it was most convenient and necessary de Oratione When Widdows are to be chosen for the Service of the Church this Qualification is required She must be one that had Washed the Saints Feet 1 Tim. 5.10 and our Saviour by his Precept and Example Commends to his Disciples Washing each others Feet John 13.14 15. may not much of the like nature be said for the disuse of Anoynting Love Feasts c. but I forbear
having no other design herein then to manifest to the World how some kind of Men can take and leave object and refuse at pleasure more I fear to gratifie Humors Parties and Interest then in truth induced thereunto by sound reason Are we bound to these and the like Ceremonies still I say not so but I say that as they are to blame that would oblige us to all Ceremonious Traditions and Practises of Apostles according to the Letter allowing no Church Liberty to swerve therefrom be the Governments or posture of Affairs how different or variable soever So they are to blame and infringers of Church Liberty that will not allow the Church Power to innovate or impose some things in their Judgments necessary and behooful for the better regulating thereof tho there be no express Precept nor Practise of Christ or of his Apostles to Warrant the same Let the Church of God even in the dayes of our Saviour serve us for Example In their Domestical Celebration of the Passover which Supper they divided as it were into two Courses what Scripture did give Command them that between the 1st and the 2d he that was chief should put off the residue of his Garments and keeping on his Feast-Robe only to wash the Feet of them that were with him what Scripture did Command them never to list up their hands unwasht in Prayer unto God which custome Aristaeus de coenatori nuptialio sheweth wherefore they did so religiously observe what Scripture did Command the Jews every Festival day to fast till the sixth hour what Commandment had the Gileadites to erect that Alter which was spoken of in the Book of Joshua what Commandment had the Women of Israel to mourn yearly and lament in the memory of Jephtha's Daughter what Commandment had the Jews to Celebrate their Feast of Dedication never spoken of in the Law yet solemnised even by Christ himself what Commandment had they for the Ceremony of Odours used about the Bodies of the Dead after which Custom Christ was contented that his own precious Body should be Imbalmed In the Church of the Jews is it not granted that That appointment for the hour for daily Sacrifices the building of Synagogues throughout the Land to Pray and Preach in when they came not up to Jerusalem the erecting of Pulpits and Chairs to Preach in the Order of Burial the Rights of Marriage with such like being matters appertaining to the Church yet are not any where prescribed in the Law but were by the Churches discretion instituted The Conclusion § When I Consider through how difficult a Chapter Conclusion through what Contrarieties of Opinions what Contradictions of Men of different Tempers Principles Ends and Interests through how many Enemies both Forreign and Domestick and those of the highest Potency this Reformation did attain its accomplishment I cannot but wonder how any that seemed or thought themselves to have a Beam of Light of equal Lustre c. Should yet to add unto the other difficulties Injicere scrupulum cast in their bones also of Contention by speaking or Writing in derogation of that Reformation and that Liturgy contrary to the very Acts of Parliament made 2 Edw. 6.1 1º Eliz. c. 1. under several penalties which the Wisdom and Zeal to Gods Truth and Glory of that Age was endeavouring to accomplish which could never have been brought to that perfection it was brought unto had not God miraculously Blessed their endeavours by giving them a just ballance and a just weight of all considerations relating both to Church and State and also of moderation For the Parliament conveened in Nov. 1547. consisted of members disagreeing in Religion tho probably they agreed to serve the present time and preserve themselves for tho many both of the Nobility and Gentry stood well affected to the Church of Rome yet consented to all such Acts as were made against it not improbably out of a fear of loosing such Church-Lands and booty as they had got in case that Religion should prevail and get up again and for the rest who were either to make or improve their Fortunes they happily did promote a Reformation for their particular ends and interests § That at the time of Reformation and framing of a Liturgy others besides the Reformers were enlightned with a Beam of Truth of an equal Lustre and Brightness with that which shined in the minds of their Brethren I cannot gainsay nor will deny But by any thing that hath been yet Written it doth not in the least appear that those that then did or since have made the Liturgy a bone of Contention had a more clear beam of Truth in so disparaging that blessed Reformation and Liturgy and therefore more shame for such the Sons of the Church to vilifie and set at nought the Constitution of their Mother who Travailed so long with them and brought them forth with great so very great and exquisite difficulties Probrosa Ales quae Proprium nidum polluit If the Brethren of that Age then had or this Author now hath a new Light a new and clear Beam of Truth it would certainly make evident for the very nature of light is to make manifest 5 Eph. 8.13 But seeing no reasons demonstrative are brought to make good such positions is it not both prudence and duty in us rather to rely on our own Judgments being backt and reinforced with the Judgment of so many Learned Pious Reformers Liturgists that gave Testimony thereunto with their blood and of the Kings Privy Council and also of his great Council of Parliament both of those times and of the succeeding Generations all concurring in the Approbation and Imposition of the Liturgy rather then to follow the Fancy and Opinion of one or of a very few either of that or the Succeeding Ages that pretend indeed more light but in truth have less for ought that hitherto hath been Demonstrated But enough of this Subject I shall only leave all those of the Synagogue of the Libertines seriously to consider if ever such Liberty as is desired by all sorts of men of different perswasions were ever given under any Christian Government and yet if it hath been given if every Sect of them in their several alternate Courses and turns as they have happily got successively the Power and been uppermost have not endeavoured their utmost to depress and keep under all other Sects differing from themselves These things thus premised and well weighed I deem I may conclude without the imputation of much Arrogancy that Christ having Commanded Rem tho not formam Liturgiarum the Subject matter tho not the very Form and Words of our Liturgies that tho neither Christ nor his Apostles did ever Practise or intimate any such thing nor yet the Church of Christ for some Centuries of years next after Christ that they may still be imposed without the least desert of the Scandalous Imputation of being an unwarrantable Abridgment or Infringement of Christian Liberty
or of the Rules which Christ gave to his Pastors and Teachers for the Regular Administration of his Word and Worship or of any spiritual Abilities given or promised to be continued to them for the discharge and performance of the whole Work of the Ministry and will answer the mind of Christ and will much very much conduce unto the main end proposed viz. Edification And that they are but mistaken Averments to affirm that Liturgies or prescribed or limited Forms of Prayer and Praises to be used or Read in the publick Administration of Evangelical Institutions cannot be made use of but by rejection of the Provision made by Christ. And that the Imposition of them doth impose on others the observation of things in the Worship of God which neither the Lord Jesus nor his Apostles did appoint or impose And that all such Imposition is destitute of any Plea or Pretence from Scripture or Antiquity And that Liturgies are an Humane Invention contrary to the mind of Christ I could now wish that this our Author seeing Liturgies do not please would so far have obliged this whole Church and State as to have prescribed us some better and more Adaequate mean for the supplying of the defects of Liturgies and for the more easie and Familiar teaching and keeping our fundamentals pure and clean and for the keeping out of Popery Idolatry Superstition and indeed all kind of Trash and Trumpery that like a Torrent hath overspread this Nation since these dayes of Liberty and decrying Liturgies from Ranters Quakers Adamites Enthusiasts Phanaticks Seekers Antitrinitarians Antisabatarians Famulists and indeed from an Iliad more of others ejusdem farinae 〈…〉 si quid novisti rectius Candidus Imperti si non his utere meâ—um It were done but like a Man in Buss to make here a proud Challenge to all our new and brightest Luminaries to give us any one Machin or Paralel so excellent or equal in all respects to that of Liturgies for the ends mentioned but I forbear and shall only crave Liberty most humbly to recommend unto all parties viz. Prelates Presbiters Independents c. that Admonition which St. Paul gave to the Phillippians which concern these times as much as those wherein he Wrote and the maintainers of true Religion most of all and it were most happy for Christianity if all Christians could in very good earnest embrace it viz. let nothing be done through strife or vain Glory but in lowliness of mind let each esteem other better then themselves 2 c. 3. And that other Precept also of the same Apostle viz. to study to be quiet 1 Thes 4.11 Duties without doubt with all our might to be endeavoured and in no Age or Church more necessary to be pressed and urged then our own abounding with so many busie Spirits and rest-less male-contents Athens it self not more mad upon News and Novelties then our English Nation not only in vain things but in matters of far greater concern our love of change and that Israelitish humor revived in us even in Church Government to be like other Nations Tho we have seen Gods blessing on our Ministery to the envy of Adversaries and admiration of neighbour Churches and have demonstrated our Discipline to suit with the Primitive and Apostolick State of the Church this yet seems wanting that we have not experimented Forreign Formes nor shaped our Alter according to the fashion fetcht us from Damascus 2 King 16.10 11. from Geneva or other Forreign Countries I could wish our Tumultuous and almost mutinous stirrings and Sallies in that kind had not made us a Reproach among Papists and a scandal amongst the Enemies of the Gospel my Prayer to God shall be to settle us in unity of mind and affections that we may speak and think one thing Studying the things that concern Peace and wherewith we may edifie one another 1 Cor. 1.10 I shall now conclude the discourse concerning Liturgies with this observation that in using a Liturgy we have followed all the Churches in the World even the most Antientest of St. Chrysostome and Basil that never any Church in the World but had its set Formes of Prayer especially for the Publick And because our Discourser doth so peremptorily aver f. 3. that there were no Liturgies in the purest times next and nearest to the dayes of the Apostles and that the Fathers never used any All Negatives and which he can never prove I shall here give you a small Catalogue of some few of many Liturgies and Rituals which if the Legitimate Issue of their reputed Fathers then without all doubt and Controversie they were in use in the Apostles dayes and purest times But at worst if but Spurious and Illegitimate yet if such in truth they at least prove their own Antiquity and Universality to be very early and very general because used in divers Countries as appears by the divers Languages they are in viz. Hebrew Greek Latine Arabick Syriack Gothick Aethiopick c. viz. Liturgiae Grecae nomen Preferentes Jacobi Petri Marci Clementis Basilij Chrysostomi Gregorij Rom. Liturgia Ecclesiae Constantinopolitan Novum Anthologium Basilij Anaphora Syriaca Missa Angamallencis Christianorum St. Thomae Graecorum Euchologium Menaea Octoechum Anastasimum Pentecostarium Armenor Liturgia Missa Ambrosiana Liturg. Aegyptia Basilij Gregorij Nazianzini Cyrilli Alexandrini Gregorij Antiphonarium Sacramentarium Officium Muzarabum in Hispania Missale Gothicum Ordo Romanus Antiquus Missa Latina Antiqua Liturgia Ecclesiae Graecae lingua Prosica Officia Arabica Consider 1o. That in the Jewish Church they had set Formes 10 Numb 35 36. Moses prescribed a set Form of Prayer for the going out and coming in of the Ark. 68 Psal 1 2. The Lord prescribes 6 Numb 23. A set Form of Blessing Confession is prescribed every time they offered the Oblation they should use this Form 102 Psal was Penned for an afflicted Soul and 92 the Title 1 Chr. 16.7 2 Chr. 7 6. Christ taught his Prayer twice which is both a Prayer and Form of Prayer when we Pray this Prayer it is a most sure and excellent Comfort to us that we know that what we ask it is according to his Will 1 Joh. 22. 2o. In the Christian Church set Forms were used even in the dayes of Christ and his Apostles Christ gave his Disciples a set Form 6 Mat. 9. he uses a set Form himself 26 Mat. 44. The same Word 3o. He and his Apostles had their Hymn 26 Mat. 30. 4º Such Psalms and Hymns perpetually in the Apostles times and by their Command 3 Collossans 16.5 Eph. 19. 3o. Davids Psalms which contain Prayers Praises Thanksgiving c. which are the matter of all Liturgies have been Read and Sung in the Church in all Ages And our Non-Conformists who deny set Forms did in Olivers time when the Liturgy was taken away Sing Psalms in the Church many of which are Prayers and set Forms both as to the matter and Form 4o. For the
Administration of Sacraments Christ prescribed set Forms which all Christian Churches in all Ages have used and they and we ex precepto Christi bound to use them 28 Mat. 19. Go and Baptize in the name of the Father Son and Holy-Ghost So in the Lords Supper take eat this is my Body c. 5o. Justin Martyr in Apologia pro Christianis expresly tells us that in their publick Assemblies they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers no Directory and among other things Singing of Psalmes 6o. Missa Latina Antiqua published first by Flac. Illiricus afterwards by Card. Bona was in use in the 6th Century and is the freest from all Popish Errors and Superstition of any extant 7o. the Antient Liturgies of James Chrysostome Ambrose c. have been Interpolated and Corrupted is evident and that they had such Liturgies may be as evident from the Words of Cyril of Jerusalem for the Liturgy of James Chrysostome Ambrose others What more sure or sollid Foundation for the Building up Propagating and Establishing of Religion in these our Kingdoms even amongst those of meanest Capacities could be laid than this already laid in our Liturgy by the Fathers of our Church And yet so perverse and froward have many of her Sons been that they have even scorned to Build thereon which frowardness of theirs together with the Idleness and Insufficiency of other Conformists and Non-Conformists conspiring with the Frozen Zeal of the People and together with the open Prophanation of the Sabbath and not putting the Laws in Execution against open and scandalous sins against which there can be no excuse and countenance given to Sin and Sinners either by Sinful Examples or not discountenancing them and a temporising fearfulness in others and out of a cursed modesty not daring to call Vices by their proper names a shrewd sign as one observes of their Raign and Commonness and that great Persons whom it is not safe nor prudent to anger are Infected therewith have very much prejudiced and impeded the growth and spreading of the purity of Religion and Piety within these Realms and Dominions as well as in others for with what considence can we rebuke others for sins that we are Guilty of our selves or Perswade Invite or draw others to our Church If we cannot agree where and how to lay our Foundations and make superstructures § Of old it was the Imputation of Brownists that our Church held it a Piaculum not to wear a Surplice and a Venial Sin to be a Lewd-lived Minister and many late Ichabods and Coblers of Glocester and naked truths make many heavy Complaints against our Clergy Immerito I hope of Jehosaphat it is said that when he went to plant Religion among the People and to prevent Idolatry he sent Levites abroad into Cities of Judah to teach and instruct the People in the ways of the Lord 2 Chr. 17.8.9 The like have our Kings done by their Laws and Bishops yet if notwithstanding all the care to make Laws against Sin and Sinners none do execute them and to furnish his People with able and Laborious Pastors that may feed them with knowledge and understanding the present store of able well-lived-Conformists serve not may I not in compassion to the Churches necessity and to stop the Mouths of all Jchabods modestly wish the removal of some Injunctions that may be spared without prejudice to pure Faith and Worship and some Connivence granted to those that dissent from the Conformers in Judgment for matters of Circumstance and Ceremony whilst yet they Preach true Doctrine and carry themselves peacibly in the Church The Lord would not have the Canaanites at once cast out least the Wild Beasts should increase upon his People Exod. 23.29 Suffer me then having thus totis viribus asserted Liturgies to Plead for Israelites Scrupulous Conscientious Israelites indeed that it may suffice them to lack Livings and the Churches not be deprived of their pains at least let them help to bear part of the Burthen and draw Water for the People out of the Wells of Salvation let them be as Priscilla and Aquilla and Vrbane to Paul Rom. 16. Helpers in Christ Jesus or as Gaius to John who thought himself bound in duty 3 Joh. 8. To receive him and such like that they might be fellow-helpers to the truth And what inconvenience can insue by such Permission or Connivence I cannot foresee so that they Preach in Publick and that Conformity be still reserved as the Qualification to all Publick Ecclesiastical Prefermonts § In the great differences between the Romanists and the Lutherans which began about the beginning of the 16th Century about 1517. It seemed good to the Emperor about 1532. to settle a Peace of Religion called the Interim which was the first tho very small Liberty of Religion which those that adhered to Luthers Confession called the Augustine obtained by Publick Decree for which the Emperor was reproved at Rome as putting his Sickle as they said into another mans Harvest every Prince being obliged by the strictest Bond of Censures to the extirpation of those that were Condemned by the Pope as Luther and his Adherents were by Leo the 10th and also by the Emperor 1520 1521 wherein they ought to spend their Goods Estates and Lives and the Emperors much more because they do so Solemnly Swear unto it but others Commended the Piety and Wisdom of the Emperor for his so doing thereby securing the Lutherans unto him by granting some small Indulgences to them who were Christians tho dissenting from them in some particulars being tolerable differences lest they might have crossed him in his other great Concernments and Wars They said also that the Maxime so renowned in Rome viz. That it is more meet to Prosecute Hereticks Lutherans then Infidels was well fitted to the Popes Dominion and Meridian but not to the benefit of Christendome Alleadging also that Kingdoms and Principalities ought not to be Governed by the Laws and Interests of Priests who are partial for their own Greatness and Profits but according to the exigence of the Publick good of Church and State which requireth now and then some Connivence and Toleration of some defects Moreover that it was the duty of every Christian Prince to endeavour equally that his Subjects and every Bishop his Flock do maintain the true Faith as also that they observe all the Commandments there being no greater Obligation to punish Hereticks or Dissenters than Fornicators and Drunkards or Swearers which all Nations abhor and make Laws against And the Inconveniences by giving some Indulgences to some that do not defend or hold all our Opinions cannot be great but they may be very great by denying them some convenient Liberties and Priviledges thereby keeping up a considerable Party in Animosity that cannot Religiously Conform to every Minute particular § Let us look a little back and abroad and consider what other States even where the Pope and Inquisition do Domine have done
Religion Ordained that all that were in Prison for Religion should be set at Liberty their Processes made void their Offences pardoned and their Goodsrestored and tho the Pope and Parliament did much regret and repine at these Liberties yet in the year 1561. the King by his Edict did Command that no man under pretence of discovering the Congregations for Religion which were forbid should enter with many or few into another Mans House that Prisoners for Religion should be set at Liberty and that those that fled since the time of Francis the 1st might return and repossess their Goods § And in the year 1562. the Queen of Navar Prince of Conde Admiral and the Dutchess of Ferrara having long made request that Places should be allowed to the Huguenots for their Sermons and Worship which being mainly opposed by the Pope and his Papalins Tumults did arise as in other places so more especially in Dyon and Paris most notorious for the Death of many for quieting whereof the King and his Council called the Presidents of all the Parliaments to consider of a remedy that might be sit and Adaequate to the troubles of the whole Kingdom these being all Assembled on the 17th of January it was resolved tho not without great Opposition that the Edict of July should be in part remitted and that the Protestants have leave to exercise their Religion without but not within the City and that they should not be molested in their Sermons and Assemblies Congregated out of the City nor hindred by the Magistrates tho the Magistrates and Officers might be present at their Sermons and Meetings if they pleased Tho the Parliament could hardly be brought to accept of this Edict yet it did take effect and was Published the 6th of March but with this Proviso that it was not to approve the New Religion but only by way of provision until it was otherwise ordained by the King which was soon after For the Enemy of all Righteousness full of all subtilty and all mischief like the Child of the Devil did not cease to pervert the right wayes of the Lord by whose Instigation the Parliament of Paris made a Sanguinary Decree in July following viz. that it should be lawful to slay all the Hugonots which by publick order was to be Read every Sunday in every Parish Thus you see Indulgences have frequently been granted by the Papalins that crudele genus even unto Protestants Hereticks in their esteem when the Peace of the Kingdom and obedience of Subjects become questionable non obstante the Bishop of Rome who cannot think no Persecution severe enough that is less than fire and faggot or what was formerly used against the Albigences of whom Philippus Augustus put to Death 600 in one day and against the Waldenses who were choaked in the Caves whither they fled to hide themselves Herein I desire to be fairly understood that I do not by thus arguing Plead for Tolleration or Connivence towards any Perswasion or Religion who either have no sound Gospel Principles of good Life and good Doctrine or whose Principles and Doctrine are averse and chag-reen to the Publick and Just Interests of States and Kingdoms or whose Morals are like those of the Jesuits or who fail in fundamentals but for those on whom are obtruded or required more performances as necessary than ever God made necessary whereby the Door into the Church and the Gates of Heaven are by the Commands of Men made narrower than ever God made them Opinions and Problems about things indifferent and not fundamental nor yet absolutely necessary ought to keep their just Forms and Bounds and not to be Imposed as Oracles which being of doubtful disputation and the truth of them not to be made evident by any infallible Power of Judicature ought not to be brought into the Family or Tribe of Faith and therefore not to be obtruded or Imposed necessarily because they cannot be made clear Infallibly and because they have no Warrant from Scripture so to do Some Doctrines are absolutely necessary others as clearly not necessary let those be urged as necessary these only left to Men indifferently because indeterminate by Scripture Both Governors and Governed are like Men and subject to like Passions and Biasses peevishness and Impatience of Contradiction or Glory of Conquest may bear sway in either the best of Men are but Men at the best To be free from all Ignorance and error is the great Priviledge of the Church Triumphant when our Faith shall be turned into vision and our dark knowledge into clear Comprehension and therefore to expect an absolute and general assent in all particles of truth is a marvelous Vanity and to exact it a greater Tyranny of pernitious Consequence in the Church Heretofore Wise Princes unless some times over born by the unreasonable importunities of proud and haughty Popes and Prelates indulged Tolleration unto dissenting Brethren whose opinions did not disturb the Publick Peace and Interest of Nations And these latter Ages have given us an undeniable Argument from the good success thereof not without this great reason that prudent Indulgence doth not disturb but secure publick Peace because by so doing there is not so much as the pretence of Religion left to make quarrels withal because it is indulged unto them see the fruits of it in our neighbour Nations whilst France fought against the Hugonots it did but spill her own blood exhaust her own Treasure weaken her own strength and could do no great things abroad but becoming wiser how powerful at home how formidable abroad both by Sea and Land I need not tell but the most remarkable instance is to be collected from the different success of the different tempers of Margaret of Parma in the Government of the Neatherlands and the Duke de Alva when she by her moderation and Clemency had almost quencht the great fire and flame therein kindled He her Successor in that Government managed it with that fury that it proved too hot both for him his Prince and his Religion to abide it He did not consider him that said Fury is not in me 27 of Esay 4th and where is the Fury of the oppressor 51 of Isa 13. him that loveth Violence his Soul hateth 11 Psal 5th for thy Violence against thy Brother Jacob shame shall cover thee and thou shalt be cut off for ever Obad 10. For the Dukelike Jehu most furiously did drive on the designs concluded on at Bajon for the extirpation of the Protestant Religion § Some others not Papalins nor yet Phanaticks are much against any Connivence and not altogether without some shew of reason As that to give Dissenters satisfaction in some requests will but give them encouragement and pretence to prepare more and to think they are their due and that it is easier and more secure to deny their demands than being once gratified tho but in part to prescribe them a measure or a Non Vltra and that the granting
their desires tho but modest will give the party encouragement to believe that they were deservedly desired nay perhaps that they were enforced which opinion alone tho not true but believed to be so might endanger the quiet State of the Church or at least might be a great abetting to their party and obstinacy and keep others from Assenting and Consenting which say some amongst us ought not to be imposed affirming full Assent and Consent in respect of Veracity to be due not to the Scriptures themselves but as they are expressed in their first Original Tongues which opinion if true yet is it no just objection with us for that full Assent and Consent is not required by the Ast of Parliament establishing our Liturgy to the veracity of every thing contained therein but only to the use of it in general § On the contrary in Ballance to these it is averred that it is a Rule in Christian Actions that as evil is not to be done that good may follow so no good of obligation is to be omitted or forbidden for fear that evil may ensue And that the great Wisdom of Experience both of Elder and more puny dayes hath sufficiently taught Posterity that it is sometimes most necessary for the quiet and welfare both of Church and State to yield to the infirmities and scrupulous imperfections of others and to apply and accommodate themselves to that remedy which tho in rigor is not due yet in prudence and equity is convenient and may with good Conscience be tollerated for all Laws ought to be fitted to times and Persons as they alter and change most assuredly the using of some remission in yielding unto the desires of the People in matters which are de jure positivo or Pontisicio of humane sanction only may conduce to the quiet State of the Church but cannot disturb it what else is the whole Regiment or Brigade of things Adiaphorous wherein truth may be on either side without being dissimular to her self If no liberty allowed what availeth the blotting out the hand Writing of ordinances and the Nailing of it to the Cross 2 Col. 14.20 to what end is the purchase of Christian Liberty St. Paul so often boasts of his Doctrine is that he that eats all things or eateth Herbs only or he that esteems one day above another or he that esteems every day alike may do either to the Lord and Eat or not Eat regard or not regard a day Conform or not Conform use or not use Liturgies all may be done to the Lord and why should we then judge one another in the use or disuse of any of these the Kingdom of God is not Meat nor Drink nor Lawn Sleeves nor Surplice nor Capes nor Miter but Righteousness and Peace and Joy in the Holy Ghost 14. Rom. How many things of an indifferent nature might be tollerated in peace and left to Conscience only were it not for great thoughts of heart or for testy Spirits and had we instead thereof but pure Love and Charity and were it not for some secret Hypocrisie that prompts to be ever judging one another saying stand by thy self come not near me for I am Holyer than thou 65 Isay 5. contrary to the Apostolical precept 14 of Rom. 13. let us not therefore judge one another any more but judge this rather that no Man put a slumbling Block or an occasion to fall in his Brothers way to impose more things as necessary than ever God made or imposed as necessary and that under severities what is it less than to create stumbling Blocks or contrive occasions for our Brethren to stumble and fall by It cannot be expected that all Man and things in a Church should be Gold and Silver and Precious Stones there will be some Wood some Hay some Stubble Wheat and Tares good and bad humane Ordinances must grow till the Harvest it is the Angels Ministery not ours that must sever them I intend not here that Superstitions Idolatry or Popery should be tollerated or countenanced which as it self extirpates all pure Religion and undefiled and all civil Supremacies to boot so it self ought utterly to be destroyed Root and Branch yet not by Fire and Faggot not by Crusadoes and cursed Inquisitions but by wholsome Laws and discountenances and other mild means that likewise which is absolutely evil either against Faith or manners as Popery is no Law can possibly Tollerate that intends not to unlaw it self but those bordering indifferent things whether of some point of Doctrine not fundamental or of Discipline which tho they may be many yet may be held without the violation or interruption of the unity of the Spirit or of the bond of Peace and may be permitted I appeal to their respective Judgments who they think in the day of their Account will rather be justified they that are instrumental to Impose or Command things that may be spared in the Worship of God or they that Conscientiously tho Erroneously cannot submit unto the use of such things tho in their own and true nature but indifferent Who made the Schisme between Rome and us Rome imposing or we refusing § The Counsel tho but of a poor Woman of Abel being sollowed saved the City and may not I tho the least in the Church of the New Testament Pleading thus impartially pro and con Dissenters now also intreat that Dissenting Brethren in point of Liturgies and Ceremonies imposed that seeing Atheism Apostacy and squinting toward Rome and the countenancing of sin and sinners is so much feared by them that they would be well advised how they forsake their Mother in this her necessity and not so wholly indulge and please themselves in their own fancies and opinions and thereby adventure rather to Sacrifice Church and State to Schism War and Ruine than forsake their Humors I counsel no Man to do ought no not in things in different with a doubting Conscience Fearful are the Examples of such as are unresolved yield to Practice Notwithstanding give me leave with a Worthy and Reverend Divine to propound as a matter not unworthy their Consideration and Deliberation whether this should not be a Ministers resolution viz. To lay down his Ministery for nothing for which also he ought not to lay down his Life and whether with Comfort may Ministers especially after their allowing of our Liturgy and Ceremonies at the time of their Ordination and by their several Subscriptions and otherwise having thus put their hands to the Plough look back and leave their Calling rather than use the Liturgy and enjoyned Ceremonies in our Church teaching as she doth and practising Gods pure Worship detesting all Idolatry and Superstition and urging Ceremonies Innocent Ceremonies not for Ornament much less for necessity of Gods Service but for decency order and policy only and as means to testifie Subscription to the Lawful Power of the Magistrate I appeal to your selves do you in good earnest think that Paul who accounted
do thwart the designs and interest of some that never think they have Domination enough must there not therefore be a slacking of some severities when for want thereof the peace of the Church is thereby endangered Indeed Pope Adrian the 6th in his Letter dated 25 of Nov. 1552. to the Dyet at Noremberg by his Nuntio advised sar otherwise in the cause of Luther exhorting them to proceed unto sharp and fiery Remedies to cut the dead Members from the Body as Antiently was done to Dathan and Abiram to Ananias and Saphira to Jovinian and Vigilantius and as their Predecessors did to John Husse and Jerom of Praghe in the Council of Constance whose example in his esteem they ought to follow He Wrote Letters also almost to all the Princes of the same purport and tenour terming Martin a Phanatick or Frantick Man The same Council did his Nuntio most vehemently reinforce unto them by 7 mighty reasons as he thought mentioned in his instructions But when he endeavoured to give them satisfaction as to Reformation of the Centum gravamina of the scandals and grievances of the Church and Court of Rome Preached against by Luther and spoken against by all the Empire He was then of another mind and then forsooth the Disease being inveterate and multiplyed it was necessary to proceed slowly in the Cure and to begin from things of greater weight to avoid confounding of all by desiring to do all together and the Court of Rome only was to reform them and they were to rest content with promises only so that Centum gravamina were but gently to be touched not to be rooted out no need of quick and sharp Remedies for the extirpating of them but the Dyel well observing that the Nuntio took wrong measures of good and evil only as they had relation to the Profit Honour and Power of the Court of Rome and not to the necessities of Germany and to the advancement of true Religion and Piety and deeming that the conservation of the peace of Church and State ought rather to incite to do the good that is easie to be executed than to support the evil that is hard to be indured they resused to use such Keen Remedies and that for most weighty and urgent reasons § The plain and demonstrative truth and medium is that as whatsoever is absolutely necessary for real advance and propagation of the Gospel or for the Establishing or well Governing of the Church of the New Testament ought strictly to be asserted so about things indifferent or that are of a middle nature between sit and necessary and not absolutely so there ought to be no Strife no Contention no Crusadoes no Inquisitions no unreasonable severities used considering that Non-Assenters are Heirs of the same Common Salvation and who otherwise do agree in the Fundamentals of the same Common Faith in one Kingdom there being no Reasons that the Consciences of Men sound in Doctrine and Holy in Life and Conversation and willing to Conform tho not to every petit Ceremony yet without any scandalous difference should be Rackt and Ensnar'd by Oaths and Subscriptions unto things doubtful not absolutely good nor yet absolutely necessary and without which the Doctrine would be as pure and the Polity as Excellent as now it is Imposition of such severities for such things where Episcopal Government bears Sway seems to me to disparage and debase even that most Excellent Regiment it self as if that could not Subsist or Flourish except the Mouths of some other Learned and Painful Labourers and Husband-men in Gods Vineyard be Sealed up by Wiles and Snares Certainly Episcopal Government stands not upon such Lame Crutches as that the abatement of some few Rigors in things at best but Indifferent should endanger thereby the overthrow thereof it needs not Certainly it needs no such Artifices for its Establishment it being no more for the Support and Honour of Episcopal Government to have Men Preaching the sincere Word of Truth and living accordingly to be silenced and accounted their Opposites Than it is to have some Conformists to assert it with their Tongues and with their Pens and yet be a reproach to it by being Dumb by their Non-residency by their Lives and Conversations or that it is for others to Drink Swear and Prophane to avoid the Name and Censure of being Puritanical or Presbyterian and that they may be reputed Prelatical But be it a great sin in the Governors and Fathers of our Church to be instrumental to stop the Mouths and hinder the use of Gospel Talents in many of the Inferior Pastors upon slight and slender occasions yet it is a greater Crime for such Inferior Pastors to deprive themselves and their Flocks of the same Gospel Priviledges upon the same or like niceties for that they ought to be more unwilling to separate themselves from the Communion of the Church to which they are called by stopping their own Mouths than to be cut off from the Commonwealth wherein they live It is impossible but that Offences must come 17 of Luk. 1.18 of Mat. 7. and therefore it is impossible that all visible Ministerial Churches or the Polity of them should be pure and uncorrupt or that all should be Israel that are of Israel and therefore some unworthiness in Members and some Corruptions in Officers and some Offices in the Church tho not absolutely necessary may with good Conscience be born withal and that some Errors at least in the Discipline and External Rites may be tollerated seeing there may be the Temple of God tho Prophaned A Holy City without a Wall A Field of the Lord tho the Enemy Sow Tares Look back and Consider that the Jewish Church was stained with almost all Enormities of a higher Nature both for Manners and Faith and yet unto the same all Israelites and Jews whatsoever without difference were Compelled by King Josiah and others when the People of God Worshipped the Calf in the Wilderness when they Adored the Brazen Serpent when they served the Gods of Nations when they Bowed themselves to Baal when they Burnt Incense and Sacrificed unto Idols and for which Gods Wrath was Kindled against them and the Prophets justly Condemned them yet there was pure Corn tho mingled with Tares A Church of some sound tho mingled with some unsound Members which will be unto the Harvest untill the end of the World till the Angells the Reapers come and gather the Tares to be Burned with unquencheable Fire Therefore all Parties and Men of different perswasions ought seriously to Consider that the best Men are but Men at the best alike Subject to Passions and Frailties to have their Affections misperswaded and their Judgments misguided some to have knowledge without Zeal others to have Zeal without knowledge that the greatest Clerks are not always the Wisest men and therefore that both they that have and they that have not the truth or best Pollity on their side in Differences and Disputes of
this Nature which concern chiefly if not meerly Polity and Regulations Rites and Ceremonies ought to be so Charitable one towards another as to believe that they all holding fast as they all do the main Principles and Doctrines of the Gospel that they err only by misconstruction and that each others Errors are not concerning Fundamentals but Discipline only and those also purae negationis and not pravae dispositionis and therefore may live peacibly and holily here under either Government and may hereafter meet in the presence of God and see his Face with Comfort whosoever should submit to other § Consider again that those Churches which were Founded and Governed by the Apostles themselves and where they Preached and Resided were not exempt from Imperfections perhaps as great if not greater than those now in the Church of England whereof the Epistle to the Gal. gives a clear Testimony but more clearly 1 Cor. 1.12 and 1 Cor. 3.4 5. As to their Charity they are Taxed that some of them adhered to Paul some to Cephas others to Apollos with a Schism and express Renting of the Seamless Coat of Christ. And as for Opinions and Doctrines there were some that denyed the Resurrection 1 Cor. 15.12 As for Peace and Concord they drew their Pleadings and Differences before the Tribunals of Insidels 1 Cor. 11.8.9 1 Cor. 6. As for manners they had Fornication among them and such as was not so much as named amongst the Gentiles 1 Cor. 5.12 As for Customs the Supper of the Lord was converted into Banquets where some were Drunk and others Hungry nay there were Heresies and Schisms among them also 1 Cor. 11.20 21. c. And all this while the Apostle acknowledgeth them to be a true Church and a Body of Christ and did not silence himself but continued labouring by his Preachments Fastings and Prayers to amend them and yet he lived under a Government Averse even to Christianity it self How ought we then to stand fast and comply and dispence with some irregularities in the Church where God by his singular Grace hath setled us altho in the Government thereof there have been and still are Imperfections and Abuses which are also by tract of time converted into marvellous grievances For reason of State and of good Government its good to be observant of all established Sanctions and tho many Novelties of Reformations do arise yet to accommodate our selves with readiness unto them howbeit we do not much approve of them because things of Custom have their Remedies but Innovations are never without their mischiefs against which it is very hard to find a Remedy § Edification in the Indisputable truths of Faith and in the Indispensable duties of Life being the main end and Objects of Church Government and Discipline its Honour enough for Episcopal Government to enforce Gods Commandements only there being no necessity of enjoyning more than what the Apostles did in plain and perspicuous terms without making use of obscure Allegorical and Metaphorical Expressions for Exorbitant Powers for Excommunication Censures and God knows what Yet Be it as some Dissenters would have it that all Men professing the Gospel of Jesus Christ have an undoubted Right and Priviledge to Assemble and Associate together to Pray Preach and Perform Gospel Ordinances without Assenting or Consenting nay contrary to the Approbation and Commands of the Civil Magistrate nay and that by a Paramount Power derived even from Christ himself and all this not without the Warrant of this Demonstration that except it had been and were still so the Gospel could never have been Preached to all Nations then mortal Enemies to Christ and his Gospel nor could yet be Preached where the unknown God is only Worshipped Be it so as in truth it is so that the Preachers of the Word of Salvation and the Administrators of the Sacraments being things Commanded them by God ought not to be forbidden by men and are so far exempt from Humane Law that the Prohibition of them is of no Force or Virtue it being in such Cases better to obey God than Men. 5 Act. 22. and for that no Mans right ought to be denyed him either in things Civil or Spiritual for fear they should abuse it for that then no mans right shall be preserved safe unto him Be it so I say even as they would have it yet as surely and as undoubtedly the Caesars have their Patent their Charter and Charge from the same Paramount Power for the Countenancing and Propagating the Gospel and supervising the Professors thereof and they have a Pastorship to give an Account of as well as those of the Clergy and therefore they ought to be as scrupulously careful and as Zealously watchful as themselves Was it not Prophesied of David a King 34 Ezek. 23. I will set up one Shepherd over them and he shall Feed them even my Servant David he shall Feed them and he shall be their Shepherd and I the Lord will be their God and my Servant David a Prince among them v. 24. and was he not taken accordingly from the Sheepfold to Feed Jacob his People and Israel his Inheritance and he Fed them according to the Integrity of his Heart and guided them by the Skilfulness of his Hands 78 Psal 70.71 72. Besides were this Objection of greater Force than in truth it is yet it hath no place in this Kingdom for that such Liberty of Assembling is not only not denyed but permitted Countenanced nay Commanded and Churches separated for that very end and purpose only that what Talents what Light soever the Complainants may have they may not hide them under a Bushel or in a Conventicle but may manifest them publickly to all Commers But if under this their great Gospel Priviledge and under the Shelter of indiscreet Niceties they will meet in Private and thereby give a jealous State great Cause only to suspect that they do it that thereby they may the more opportunely Foster and Foment a Party Averse to present Established Constitutions of Church and State then certainly Caesar hath as undoubted a Gospel Power and right to Prevent Inhibit and punish Transgressors If their Doctrine be sound and good why should they not have Churches if not why should they be permitted in Corners Look but a little back and consider if the late times have not given too great cause of fears and jealousies to a Wise and Christian State to use all just endeavours to prevent the like for the Future Consider also what moved our fore-fathers to make severe and Sanguinary Laws against Papists was it not because they were troublers of our Israel working like Moles under Ground endeavouring the Ruin of our Church and State If some may be suffered tho but by Connivence to break thro small Laws both themselves and others will thereby be encouraged to set the greater at nought Herein I desire to be rightly understood not as if I Pleaded for a general Tolleration nothing less
boldly Written that to restrain the Obedience due unto the Pope unto things concerning the Salvation of the Soul is to bring it to nothing That St. Paul appealed to Caesar who was not his Judge and not to St. Peter lest the By-standers should have laughed at him That the Holy Bishops of Old shewed themselves subject to Emperors because the times so required others adjoyned farther that then it was meet to introduce the Empire of the Pope by little and little it being a thing unseasonable to despoil Princes newly converted of their Estates and also to permit something unto them for to interess them Other like discourses they made which many Godly persons abhorred to read and reputed them Blasphemies Hist of the Inquisition Sparsim § Moreover these were not the Scriblings of some Vulgar Pens but some Ecclesiasticks of very great quality Printed in favour of the Roman Pontiffs cause a very seditious Sheet wherein was affirmed against all sound Doctrine that Marriages within the State of the Republick were invalid the Matrimonial Conjunction Adultery and the Children all Bastards that it was not only lawful butmeritorious for Pastors to abandon their Flocks And whither did all this tend but to unty the very Bonds of the Civil Government of all States To contradict which there was published a Treatise of John Gerson written 150 years before to which was adjoyned a Letter exhorting all Curates to take care of their Churches not fearing the Offence of God by not observing the Interdict Soon after came out a Treatise of Cardinal Bellarmine against that of Gerson then followed the admonition of Cardinal Baronius as also a discourse of Cardinal Colonna endeavouring to terrifie the Prelates and other Ecclesiasticks placed in the greatest places by the fear of censures and the privation of their Dignities and Benefices Bellarmine aimed to shake the devout Consciences by exalting the Authority of the Pope so far as to make it equal to that of God Bellarmine Baroâ—ius Colonna In summ all the three Cardinals laboured mainly how conscientiously let the World judge to disguise the truth that it should not be discovered These are not only false and Blasphemous but new Doctrines also never known to the Old Romans for many hundred of years The Sun at Noon never saw these abominations until within these 3 or 400 years whereby it is apparent that they are not all Rome which are of Rome neither are they all Legitimate Children begotten in the Lord by the Doctrines of St. Peter but are the degenerate and Bastard Plants and Successors tho they boast of their succeeding Peter in his Local Chair at Rome tho they differ from him in his Doctrines and tho in the truest understanding the Protestants are the Legitimate Children of St. Peter and not those that stile themselves St. Peter's Successors at Rome § The Antient Fathers taught obedience to Princes Antient Fathers taught obedience to Princes but never taught that the Pope hath Power to abrogate the Laws of Princes in Temporal matters or to deprive them of their Crowns or free their Subjects â—â— their Allegiance that to depose Kings from their Thrones is a new thing never attempted till within these 600 years and is against the Scriptures and the examples of Jesus Christ and of his Saints and to teach that in Case of Controversie between the Pope and a Prince it is lawful to pursue the Prince with frauds and open force or that the Subjects which do Rebel against him do by that means obtain the Remission of their sins are Doctrines Seditious and Sacrilegious That Ecclesiastical men by Divine Law are not exempted from the Secular Power neither in their Persons nor in their Goods though they have received from Godly and Devout Princes since Constantine the Great until Frederick the Second divers Priviledges which they had power only to grant for their own times and their own Dominions which did exempt them from the power of Inferior Magistrates only but not from their own Soveraign Authority That the exemptions granted by Popes unto the Order of the Clergy have not been admitted in some places and in others admitted only in part and that they have been valid so far only as they have been received that notwithstanding any Papal exemption the Prince hath still power over their Persons and Goods whensoever necessity constrains him to serve himself of them And if at any time they should abuse such exemption to the perturbation of the publick tranquillity that the Prince is obliged to provide a remedy Now that these Evils having gotten such exorbitant growth and have been so troublesom to all States and Kingdoms whom may Kings and Princes blame but themselves who not having that due regard to the Divine Precepts which so straitly oblige them to take knowledge of Gods most Holy Law and of Religion but have altogether neglected this duty as if Religion were a thing that did not concern them and as if they were not to render an account to God neither for themselves nor for their Subjects by neglecting the care and defence of it against the Divine Precepts of Gods word the Doctrine of Sacred Canons and Fathers and the Practice of Pious Princes contenting themselves with a Religion without knowing what it is or how it should be kept from Corruption tollerating for their own Ease and worldly Interests the people to be kept in ignorance and to be deceived by often alterations under pretence and Mask of Religion and Piety with a dayly permission not only to Religious persons but to all sorts of men to invent new Orders and Rites as Jesuitism Inquisition c. for their own profit Interest and Greatness without considering that in the end every old Order Rite and Custom carries along with it its own Credit which invites belief and so Religion becomes changeable and meerly serviceable to the Interests and Ends of those that manage it And these alterations having been once received and a while continued by the present Kings and Princes have been no small obligation to their Heirs and Successors to continue them upon the reason of Authority stampt upon them by time and custom A thing that often happens in all humane affairs but chiefly in Religion when superstition and false Doctrines are broached and invented for ends not suitable to pure Religion and undefiled As every Government so that of the Church more especially requires watchfulness and faithfulness and he that dischargeth himself of these destroyeth himself of so much of his Authority and happily doth not perceive it till it be lost and cannot be recovered again which hath been the Case of many supine and negligent Princes Kings and Princes ought not in any prudence to trust to the Pope or any other Ecclesiastick mens care nor have recourse to any one but to abound in care themselves forbidding all that may hurt a good Government lest his Subjects be circumvented and induced to embrace and favour opinions
this Life and in that which is to come meer Vassals they and their Subjects likewise in no better condition than the Sheep in Demosthenes where the Dogs were to be banished and the Wolves to be their Guardians for they endeavor to make the World believe that they have power over their Souls and Bodies at their pleasure both in this Life and after Death These have been the Collections and Observations of Fra. Paolo and other learned and faithful Writers and eye-witnesses The best is Ab initio non fuit sie there are no such Doctrines in Bibliis Sacris but the contrary And our Doctrines concerning these points and indeed our Religion is the same which is contained in the Scriptures in General Councils and in the Fathers of the First Three I might say Five Ages which have not been purified in their Purgatory their Indices expurg and agrees with the Articles of Faith and only differs in those which they have lately invented and added which he that examines them one by one shall find that none of them make for the Glory of God but all for the Increase of the Grandeur Wealth worldly Power and Jurisdiction of the Ecclesiastical Order so that in truth the true Roman Religion such as it was in the dayes of the Apostles and some Centuries next succeeding is insensibly but manifestly Bastardized and become spurious at Rome and all reduced to a new fashioned Religion which chiefly if not only makes for the pomp and Interest of the Court of Rome So that in truth these latter Popes are no more nor otherwise the true Possessors or Successors of St. Peter's Doctrines at Rome than the Grand Signior is of the Doctrines of St. James's at Jerusalem or of St. Paul's in those famous Churches of Asia In the dayes of Sixtus Quintus that Great Prince there lived in Italy that famous Alchymist and Impostor Nick-named Mamugna who was verily believed that he could make Gold not by the Vulgar only but by Cardinals Princes nay by the Pope himself One more wise and more merry than the rest habiting himself like this famous Alchymist went up and down the City of Venice in a Gondelo well fraught with a Cargo of fire Bellows Crucible Glasses c. crying Al Magmugna A tre lire il soldo del loro sino who buyes a shillings worth of pure Gold for nine pence which being told the Turkish Chiaus made this short answer Il gran signore dumque verra a servirlo if he can make Gold the Great Turk shall come to be his Servant I shall make no other Application or inference of this Mountebank Story than what is natural qui vult decipi decipiatur if Princes will be content to let false and base Coin go for currant be it so But in truth all the Papalins were not of the same mind and opinions with those famous Cardinals and Jesuits the Popes Partisans nor with the Court of Rome but Books were Printed Pro and Con by Papalins themselves in great numbers For besides the Papalins within the State of Venice the Sorbonists were very Orthodox and maintained the Defence of the lawful Secular Power opposing themselves against the Usurpations of Rome and maintaining the Liberty of the Gallican Church for that Kingdom holds it for a matter most certain and apparent that Popes have no power over Princes and that they ought not to proceed by Censures against them or their Officers in things which concern the State And as soon as the King knew of the publication of the Monitory at Rome he complained greatly of the too hasty proceedings of the Pope and sent a dispatch to him with speed requesting him to accommodate the differences The King of Polonia absolutely denyed the publishing of the Popes Monitory for that it did not stand with reason to govern themselves after another fashion towards that Republick of Venice whose Cause was common with his own Kingdom The Catholick King of Spain on whom the Pope relyed for Succors for that he had sometime before made liberal offers unto His Holiness from which he retreated in time of necessity and advised him to neglect his own private Interests for the universal good of Christendom and said that it did not beseem the Father of all Christendom to ground a War so cruel and pernitious to Christian People upon a King so pious and that His Holiness would abase the Apostolick Dignity if he sustained by humane means the Authority which God had given him Quarrels of Paul the Fifth pag. 374 375 376. Thus you see Rome it self divided the Pope and Court of Rome differing in this their greatest point and Diana Jurisdiction both from the old and from the more Novel Church of Rome as well as from that of the Church of the Protestants And thus you may perceive the unquiet and uncertain State that all Princes are like to be in and their Condition never like to be better whilst such monstrous State-destroying-Principles are held for Gospel at Rome For it matters not whether these Doctrines are true or false or received and believed by others or no nor yet whether Protestants or Papists it is all a case so long as so believed at Rome You see the State of Venice a Popish Republick no more safe nor quiet than England a Protestant Kingdom Had the Popes Swords been keen and powerful enough no doubt but that they would have brought both those States in their respective differences and quarrels as once Frederick Barbarossa the Emperor to that Brute Alexander the Third creeping on their knees to obtain Absolution from their Sentences of Excommunication or as Henry the Fourth whom Hildebrand would not release from his Excommunication till he came bare-foot to Canusium in a bitter cold Winter waiting three dayes before the Popes Palace for his Absolution which he hardly obtained by the Intercession of the Dutchess Matilda The Pope besides that he is the Head of Romish Religion is also a Prince who hath for more than 600 years by past aspired to the Monarchy of all Italy at least I might say at an universal Monarchy Temporal and Spiritual which he hath been some time so near to obtain that it is a wonder that he hath misled of it seeing he leaves no stone unturned quacunque arte to enlarge his Jurisdiction He hath three great charges upon him 1. That of Religion 2. That of Ecclesiastical affairs 3. The Temporalty of his Estate The care of all which I shall not grudge him as of right belonging unto him in one or other of his Capacities so he kept within his own Dominions and Territories tho happily all of the Romish Religion will not allow him so much for that all Bishops ought to be governed by the Canons and in which both Pope and all Bishops antiently in the best and purest dayes did acknowledge the Supream power to be to which they all submitted and not by the Pope alone there being also three kinds of
Canons 1. Of Spiritual things 2. Of Temporal things 3. Of those that are mixt of both the Care of the first belongs to the Pope within his own Territories and to the Ecclesiastical Order observing the Canons With the Second he hath nothing to do out of his own Dominions quatenus a Bishop And Princes ought to take as much care of the third as Church-men if not more And those Princes are too unworthy ignorant and mean that will suffer themselves to be excluded or usurped upon And if the Pope of Rome use all his power to make men believe that Princes ought to be excluded why then do they which have the advantage of many clear Texts of Scripture of the Judgments of Councils and Fathers together with the practice of all times suffer themselves to be so abused If they did understand and would maintain in them the power which God and the people hath given them they would quickly put off the Mask and make those blush that design so to abuse the goodness and simplicity of others and would vindicate themselves from the constant injuries which are offered them and not suffer themselves to be led by the Nose as they are as if they had offended Religion by defending the power which God had granted unto them and the Jurisdiction whereof a Prince ought not to suffer the least diminution but rather put a Flook into their Nostrils as Henry the Eighth did Certainly not only for truth and conscience sake but even for necessity and reason of good Government every Faithful Man but most especially Princes ought carefully to defend and to make the preservation of Religion their chiefest concern and business For this end God hath appointed Princes as his Lieutenants and conferred Greatness and Majesty upon them to make them Protectors Defenders Conservators and Nursing Fathers of his Church in which calling the greatest of them can never give a good account to God neither can it answer the ends of Government they are intrusted withall by God and Man except it be by a continual and Vigilant care in matters of Religion And how be it there be many abuses yet that is not to be imputed to the fault of Religion which is in it self true James 1.4 pure and Holy but unto them that abuse it Perfection and absolute purity endeavoring to be perfect and intire wanting nothing is the very end whereunto the Church and every Individual thereof ought to pretend and aspire unto tho it be not the path wherein they alwayes tread Tho divers Times do require divers Laws and Orders and tho Popes for the more excellent Government should make more reasonable Laws than other Princes which is not reasonable to believe and should impose them to be received which he ought not to do yet as in the World nothing can be held unchangeable and every custom ought to be accommodated to the time and persons so it is to be done by them only whom in reason and of just right it concerns to do it and by no others viz. by the lawful and natural Prince by the advice and consent of his people and not by the Pope If any one not lawfully called thereunto could rule common business of himself which tho he did do with good intent and happy Issue yet did he nevertheless transgress Divine and humane Laws For to give just force unto a Law it is not sufficient that it be convenient and reasonable for that it is essential that it be made by those who have full power to make them and this not only for the preservation of Power and Jurisdiction but also for the necessity of a good Government It is a strange piece of Jesuitical non-sensical Polity to hearken unto them when they tell us that Laws in all Kingdoms may be without confusion because they are of force and in use at Rome and yet things are there in a quiet and peaceable condition the State of Rome being different from that of other Princes For that the Romans most impudently and against all reason affirm that they are above these Ordinances if they think sit they may or may not observe them or dispence with them and they do wonderfully serve for their ends as well when they are observed as when they are disobeyed because they are not to be ruled by the Laws but they do rule and govern the Laws In other Kingdoms when the Laws are once published and received they are no more in the Princes power they must then run to Rome to seek a Remedy where they regard not what is behooful to another State but to their own and what will serve their own Turn and Ends best Their great Design being to monopolize under colour of Religion the Administration of some certain things without which States cannot be governed by which means Rome would become Mistress of the World and judge of all Governments proposing that if there be any Inconvenience they should have recourse to the Pope and he will redress But the Remedy which comes not from the same Prince but from them who have their proper and distinct Interests is worser than the disease God whose works are perfect and who is the Author of all Principalities and Order gives to every Government as much power as is necessary to Govern it self well neither will he have it acknowledged from any other but from his Divine Majesty All that which Kings acknowledge from others but from God and their own Subjects is meer Slavery and Subjection whether in Civil or Ecclesiastick concerns § As it is destructive to Kings to acknowledge the Pope to have the least power in the making of their Laws so it is no less destructive to allow him any priviledge to suspend them it being nothing less than to confess a want of Wisdom or of Authority to ordain them which in effect is to cut the very sinews of Government which must needs be hazarded if they grant him but a power by his Censures to constrain them but unto a Suspension a thing deadly pernitious to the liberty of all Soveraign Princes who must necessarily rest deprived of all Soveraignty when they submit themselves unto the Pope who shall have power by his Excommunications or Interdicts to force them to regulate or suspend their Laws and Ordinances after his Will and pretence of Ecclesiastical libâ—rty will produce this monstrous effect that no Law shall be exempt from the Censure of the Pope seeing he attributeth to himself Authority to define and determine even against the opinion of all the World what Laws are just or unjust nay but to suspend the least Law for fear or at the menace of another necessarily infers a Subjection And to give Popes never so little in things of this nature is but to make them more Insolent and to give them encouragement to demand and stuggle for more and to minister occasions to conceive pretensions above all Princes for what power soever they now enjoy beyond Preaching
Bellarmine doth this Proposition viz. that the Pope may judge of all sins they are forced to except the greater part of particular sins Besides a Prince may sin by breaking his own Laws as the same St. Thomas proves 1.2 quaest 96. Art 5. yet of this sin he cannot be judged of any but God alone as Cajetane in that place declareth shewing that in foro Poenitentiae and in the sight of God is all one in sence Certes to affirm that a Prince transgressing his own Laws should be therein subject to the Censures of the Pope were wholly to take away the Power and Authority of Princes And to affirm that he should be subject to them in other Crimes and not in that were to overthrow the very ground of the reason presupposed in that infamous Chapter Novit Moreover it is very necessary well to observe the very words of Innocent the Third Intendimus decernere de peccato cujus ad nos pertinet sine dubitatione Censura quam in quemlibet exercere possumus debemus And a little after Ad officium nostrum spectat de quocunque peccato mortali corripere quemlibet Christianum which Bellarmine Translates le tutti di Principi del mundo All the Princes of the World by which it is plain he had more than an ordinary Pique at Kings and Princes Now if he be bound by the duty of his place quia potestas nostra non est ex homine sed ex Deo to denounce censures against every mortal sin and against every Christian so offending surely if he do it not he sins and endangers damnation to himself And yet we do not find that the Pope sends out any Censures against the Curtizans the Concubines of Priests and profest Harlots who yet abide and persist notoriously in their sins Besides if by quemlibet Christianum be understood all the Princes of the World as Bellarmine hath rendred it it belongs to him to Excommunicate the Turk the King of Persia the Tartar cum multis aliis And St. Peter's Successor must accuse St. Paul of false Doctrine who said 1 Cor. 1.5.12 quid mihi de his qui foris sunt judicare what have I to do to Judge them that are without § I have insisted the longer on this Chapter Novit because it was designed purposely under pretence of favor to make an Ass of England and her King it being made use of to that very end and also against the French King as appears by the Story And trow you Contrives she not Complots she not at this very day to make England once more to carry the Saddle If ever the like Fate betides us or if ever it be again the Stile of England I cannot say less than Not the Pope only but the Devil rides us § His next recourse is unto another Buckram Decretal Extravagant Vnam Sanctam examined rightly stiled Extravagant called unam Sanctam I must confess I could wish that before he had made any use thereof that he had first reconciled it with another of Pope Clement the Fifth who succeeded him not long after which begins thus Meruit de privilegiis cap. 2. extravag com where Clement saith that he determineth and declareth that by the said Extravagant Vnam Sanctam Meruit charissimi filil nostri Philippi Regis Francorum Illustris sincerae affectionis ad nos Ecclesiam Rom. integritas progenitorum suorum praeclara merita meruerunt Meruit insuper Regnicolarum puritas ac devotionis sinceritas ut tam regem quam regnum favore benevolo prosequamur Hinc est quod nos Regi Regno per definitionem declarationâ—m banae memoriae Bonisacii Papae Octavi Praedecessoris viri quae incipit Unam Sanctam Nullum volumus vel Intendimus praejudicium generari nec quo id per illam Rex Regnum Regnicolae praelibati amplius Ecclesiae sint subjecti Romanae quam antea existebant sed omnia intelligantur in eodem esse statu quo erant ante definitionem praefaram tam quantum ad Ecclesiam quam etiam ad Regem Regnum Regnieolas superius nominatos there shall be no prejudice or injury done to the King and Kingdom of France nor that the said King and Kingdom shall be any more or otherwise subject to the Church of Rome than they were before but that all things shall continue in the State they were in before that Extravagant Now it had not been unworthy so great an Ecclesiastick as my Lord Cardinal Bellarmine was to have dealt so ingenuously as to have declared whether Boniface in this Extravagant Vnam Sanctam did make a Declaration of Jus Divinum in this point i.e. expound and declare that Jurisdiction which the Pope hath de Jure Divino over Princes or whether he did thereby impose a new subjection over Princes in some matters wherein God had not made them subject before unto the Popes Be it which His Eminency pleaseth it will avail him nought if Boniface meant the latter then it was an Innovation after the year 1294. A meer Extravagant after English Construction a void Decree an Vsurpation an Incroachment and an abuse of the Power given them by God by enlarging it beyond its just bounds Besides by what reason Scriptural or other could Clement declare or mean that France alone should be exempted from that Extravagant and not all other Princes and Kingdoms Neither was it a matter or favor to be yielded as in recompence of the good deserts of that King and Kingdom but a thing due unto them of right and Justice Now if Boniface intended it as a Declaration of Jus Divinum it were worthy our knowledge to know by what right Clement could free the King and Kingdom of France from that subjection which God had appointed them unto the case being very clear according to their own Doctrine that the Pope cannot exempt any man from his own Power and Jurisdiction which he holds de Jure Divino so it undeniably follows that if Boniface were in the right Clement was in the wrong and è contra Pope against Pope no news at all Besides that which Boniface saith in that Extravagant viz. si deviat terrena potestas judicabitur à potestate spirituali that the Authority Temporal when it erreth ought to be corrected and rectified by the Spiritual be a Declaration of the Law of God yet then according to as wise honest and learned of your own Fraternity as ever writ in your defence it ought to be understood only for so much as concerns the Salvation of their Souls and that only in foro Dei and Abstract from all Temporal Power of that kind which the Lawyers term Coactive and that all the Ecclesiastical Power over Princes is therefore only Spiritual And herein we shall not need to have recourse to Signior Papa our Lord the Pope for that this kind of Authority is in every Bishop and Priest how Heretical soever it be esteemed by some
all these horrid Acts and Doctrines whereby it is manifest what influences they have upon Princes when once admitted to be their Consessors Deus Bone To what an incredible prodigious excess of wickedness are these men arrived unto and which is yet more detestable and formidable they are Implacable Incorrigible Indefatigable and persevering in their King-killing Principles and designs tho all Nations as well Papal as other abhor them make Laws against them nay banish them erect Pillars with Inscriptions to their perpetual Infamy to which bear witness the Parisians Almaignes Hungarians Venetians as unworthy to live under any honest Laws or any Civil Government and by express Decrees determined never to recall them and yet prevail they do and so they furiously drive on as if they designed to make Treason to stand in the first rank of Christian virtues and Marthering of Princes to be esteemed the fairest and shortest way to Heaven without ever coming to Purgatory To which purpose have they not Written Books â—râ—â—ted Schools wherein they teach the Method and manner of King-killing and reduced this horrid practice into an Art yea into a Kabala of that old Mahumetan of the Mountain of Saracen Progeny and Race of Moors used to confirm and resolve those that are his to kill Christian Princes in the Holy Land § These things in good earnest considered it is no time to Court compliance with or plead for Indulgence for them who will allow none to others but to abandon them and their Errors Superstitions Idolatries Deeds of darkness owned and justified by those men of sin the Sons of Perdition who oppose and exalt themselves above all that is called God or that is worshipped so that they as God sit in the Temple of God St. Peter's Chair shewing themselves that they are God Infallible working after the manner of Sathan with all power and signs and Lying Wonders Opt. Max. supr numen in terris with all deceivableness of unrighteousness and will not receive the love of the truth that they might be saved but have brought in damnable Heresies and boast themselves of Idols and take pleasure in unrighteousness 2 Thess 2 3 4. c. Mentior If I do not believe that so many demonstrable Characters of St. Paâ—l's men of sin Sons of Perdition can be so justly fastned on an Church in the World as on Rome's Church if they can then write that Church Antichristian and let Rome stand Candidate for Saint-ship Shall we then be Wheedled into Compliance and to trick it with Rome by a Jesuitical slight of contriving differences and enmity between Papists and Papists Divide impera distinguishing the Court of Rome from the Church of Rome between true Catholicks and State Catholicks i. e. the Jesuits from the rest of the Orders i. e. from all other Papists God forbid Can they be more divided than they are Or is there ever a Barrel better Herring of them Can there be greater enmity than there is already between the Jansenists and the Molinists between the Jacobins and the Jesuits between the Dominicans and Franciscans and indeed between the Jesuits and all their other Orders But to pass by all their differences of another nature between them let us bring it home in particular to our own doors and to our own concerns When Mary afterwards Queen of England desired of her Brother Edward the Sixth to have the free use of the Mass in her Family alledging her conscience that her House was her Flock c. The King by his Council answered that she should have her House or Flock but not exempt from the Kings Laws and Orders Religion Law and Reason forbidding it Policy abhorring it and Her Grace may not require it If we come to Queen Elizabeths dayes did not Herring-men in her dayes complain and bitterly rail against Fisher-men Clodius accuset Maechos Catilina Cethegum Be their differences and enmities one towards another in all other things what they will yet in this they all consent and agree and that by most solemn Oaths to set up their Lord God their Pope and to Plot and contrive the ruine and destruction of Protestants and Protestant Kings and Kingdoms quacunque arte Was ever more bitterness exprest by Tongue and Pen than was in her dayes exprest by the one against the other Jesuits against Seculars and Regulars and they against Jesuits and yet all plotted against the Queen and her Religion even whilst most highly courted by the writings both of the one and the other magnifying her Clemency and justifying her proceedings But the Queen and her Council would not be so wheedled but wisely considering that long before Jesuitism was spawned the Papists did universally incline and take part with the Popes against their Temporal Princes and therefore would not conside in them but banished both the one and the other and by wholsome Laws inflicting moderate punishments and Mulcts provided for their own safety against the one and the other And it is observable that some of those very Seculars viz. Watson and Clark that magnified the Queen to the skies in their Books were the very first that came to the Gallows for Treason against her and it is farther observed by the Lord Burleigh that tho the Seculars railed most bitterly against the Jesuits yet they never discovered any one Treason against her tho scarce four years passed all her Reign without a Treason Did not King James declare to his Parliament V. His works p. 494 495. May 19. 1603. that the Pope did not only claim to be Spiritual Head of all Christians but also to have an Imperial civil power over all Kings and Emperors dethroning and decrowning Princes with his Foot at pleasure c. And farther to clear himself before his Privy Council and Nobles in the Star-Chamber from favouring of Popery solemnly pray that before any of his Issue should maintain any other Religion than what he truly professed and maintained that God would take them out of the World V. Sir Geo. Crock's Report Part 2. Ter. 2. Jacobi Regis in Banco Regis And good reason King James had to be steady to Protestanism for in the very life time of Queen Elizabeth the common voice among the Jesuits was that if King James would turn Catholick they would follow him but if not they would all dye against him Watson Quodlibets p. 150. and Clement the Eighth by two Breves endeavored to exclude him from this Crown unless he would take an Oath to promote the Roman Catholick Interest And in a Book dedicated to Essex under the Counterfeit name of Dolman in which Book despising the right of Birth it is projected that the Antient Laws of the Land concerning Hereditary Succession to the Crown of England are to be altered that new Laws are to be brought in concerning Election that no man but a Roman Catholick of what blood soever they be is to be admitted King Are not now the same Principles as much
or our Abilities It is one thing to stifle Books in the womb before ever they are permitted to see light or that before they are either known or understood and that perhaps by one single person who happily may be much less learned honest or orthodox then the Author and another thing to condemn both Author and Book when examined and found faulty and erroneous For it is most just and reasonable that all and every State should consider how Books as well as men do behave themselves and punish or not punish accordingly accordingly one Carter a Printer suffered in Queen Elizabeths days § Consider matter of Fact by looking a little back Although it was early foretold that Antichrist would come nay that many Antichrists were already come yet until after the 800th year about which time the Eastern Empire divided from the Western there were not many Hereticks found in the Western parts for 300 years after But after the year 1100. by reason of the continual Jars which for 50 years before had been between the Popes and the Emperors which continued unto the year 1200. with frequent Wars there did arise many Hereticks as the Popes were pleased to call them by as good Logick as the Lion is fabled to call the Foxes Ears Horns whose most common Heresies were against the Pope's usurped Authorities over Clergie and Laity This moved the Popes and their Conclaves for Ends not good to establish the two Religious Orders of St. Francis and St. Dominick pure Fanaticks which were soon filled with the most zealous and learned Persons that that Age could afford altogether devoted to the maintaining of the Court of Rome and the Authority of the Pope to which two Orders the care of the Inquisition newly erected was committed and what hath followed since is obvious to every intelligent man which soon spawned the first sanguinary Law against Hereticks by the help of the Emperor Frederick the 2d 1244. imposing fire on Hereticks § But before this we had no Charm nor Lock upon the Press no Purgatory for Books no Limbus Patrum for their Authors we had no proper real and propitiatory Sacrifice in the Mass for the living and the dead nor dry or demi-Communions no Conventicle at Trent no new Creed with 12 new Articles either of Trent or of Johannes Baptista Posa a Spanish Jesuit never heard of before newly printed newly come forth no blotting out of the second Commandment no dividing of the tenth Commandment into two to amuse and cheat the People no Doctrine of Infallibility nor yet of Probability no Penance Sacramental no Satisfaction no Sacramental Confession as now used no Hurtado no Filliucius no Bauny no Lessius no Escobar no Jesuits Morals no power to depose Kings no dissolving Oaths of Allegiance no Gunpowder-Treasons and an Iliad more of such damnable Errors and Heresies I conclude therefore that it bears no shew that forbidding men to write tends to any good end but really to the end to conceal the Truth and to shew it to the World only under a Mask or some deceitful Light I shall conclude with this Observation concerning Printing it self That in the days of Luther and Troubles of Germany about Religion and Vices of the Clergie it was suggested unto Clement the 7th that the occasion of them all was from the new Invention of Printing By Faust and Guttenburg scarce 80 years found out and now not possible to be suppressed which though it had brought to light many Books and much Learning yet they found that in this short time it had made a great discovery of their Arcana Imperii their jugling Arts and Legerdemains much to their prejudice which whilst the Laity were kept ignorant of all went for currant on their side and imputed thereto all the Troubles of Germany about those Centum gravamina then complained of for that now men being better enlightned by printed Books began to call in question the present Faith and Tenets of the Church of Rome and to examine how far Religion was departed from its primitive Institution and Purity Among which one great Crime was that the Laity and vulgar sort of men were taught and exhorted to read the Scriptures and pray every one in their own native Language A great Crime I confess and much to be dreaded for if this were permitted to pass for currant Doctrine the Vulgar would quickly discover their Cheats and Usurpations and believe that the Clergie had abused and cheated them hitherto For if men were once perswaded that they could make their own way and court to God by their own prayers and addresses in their own Tongues which they understood and that they would be heard and be more prevalent in Heaven than mumbled in Latin without understanding what they prayed for it would certainly bring Contempt on the Mass and Mass-Priests on Pardons and Pardon-mongers on auricular Confession and Confessors and on the power of the Keys and in sum would impeach all Ecclesiastical Jurisdiction which by sinister Artifices had been got and kept secret by the Clergie for many generations For without all doubt the keeping of these and the like Mysteries rather of Iniquity than of Religion wickedly obtained and as wickedly kept in the hands of Priests only participes Criminis parties to their Cheats have given that esteem the Priests now have amongst the Romanists through many Ages to this very day Now since Printing hath made such Discoveries of such Mysteries of Iniquity and brought to light the more pure Word and Doctrine so that their Traditions their Indulgences their false Glosses and their other like Trumperies could not prevail as formerly Romish Craft sought out other pestilent Inventions to maintain their Impieties whereof padlocking the Press was not the least to keep the Laity ignorant And though they could not wholly suppress Printing yet in Romish Territories they ordained that no Book should be printed without an Imprimatur first obtained from some Inquisitor or some such like Myrmidon digging deep to hide their Counsels from all the Laity and to stifle any Light or Truth that was not suitable to their deeds of Darkness hence hath proceeded the obstructions of many Truths fit to be made common but have not been able to appear in the light but by stealth Instead thereof they now set up heathen Philosophy and Metaphysicks against Scripture to make good their mysterious Juglings disputing and reasoning more out of them than out of holy Writ Thus they set up Learning or rather quirks of Learning against Learning and old musty Traditions of former Times and such obscure passages as needed their Interpretations and Explanations and all to keep the Laity in suspence between fear and controversal Juglings and Equivocations Nay they rather have recourse to Tropes and Allegories where none are needful if not to Cabala it self than allow that all the parts of Religious Worship tho' never so clear and plain to every Understanding as to fall easily within common Understandings should be without their Explications or Expositions so that they cannot monopolize the Mysteries of their Church-Government so closely and wholly within their Ecclesiastick Circle but discoveries are made of their Cheats These things well weighed and considered the Conclusion is natural that it bears no shew that forbidding men to write tends to any good end but really to the end to conceal the Truth and to shew it to the World in Mascarata or some deceitful Light only ERRATA PAG. 1. l. 20. for Spiritual r. Scriptural p. 2. l. 9. for neiter r. neither p. 17. for pro r. per in the Margin p. 20. l. 37. after Christians r. to Bethphage John 12. p. 29. l. 9. in the Margin dele Deo p. 78. in the Margin for Soozm r. Sozom. p. 98. Margin for satisfactoriis r. satisfactionis ut p. 146. l. 8. for peace r. piece l. 29 for absolete r. obsolete p. 151. l. 7. dele p. 152. l. 44. for absolete r. obsolete p. 153. l. 34. for ramanded r. remanded p. 160. l. 4. 8. for St. r. Sir p. 163. l. 7. for coenatori nuptialio r. coenatorio nuptiali p 166. l. 18. for Prosica r. persica p. 171. l. 5. for were r. was p. 173. l. 24. for no. r. any p. 183. l. 6. for perspect r. prospect p. 217. l. penult for thing r. think p. 219. l. 18. for pare r. pari l. 37. after Jupiter r. and Venus their p. 234. l. 6. for Alieno r. Aheno l. 9. for dignity r. divinity p. 236. l. 17. for hariretur r. hauriretur l. 37. for Apello r. Apella p. 239. l. 8. for and r. c. l. 13. next unto to r. be
Civil Powers we need go no farther than to Geneva Rome and Scotland Hierusalem not Rome is the Mother of us all there was the Church of the Jews most eminent and perspicuous when Christ came From this Metropolis of the Holy Land or Palaestine of which God said more than ever he said of any place saying This is my rest here will I dwell for evermore Here did the Messias begin first to build his Church as foretold by the Prophets by teaching the Doctrines of the Messiah remission of sins his tru worship wherein his Spirit was so prevalent as he was acknowledged to be the tru Messiah and so embraced more eminently by Zacharias Elizabeth and John the Baptist Here according to Luke 2. was Christ presented by the impulse of the holy Spirit in the Temple according to the Mosaic Rite Here just and devout Simeon came by the Spirit into the Temple waiting for the consolation of Israel where he acknowledged the Son of Mary to be the true Messiah and prophesied that he was set for the fal and rising again of many in Israel and having sung his sweet Nunc dimittis blessed and declared him a light to lighten the Gentiles and the glory of his people Israel Though the number of the faithful was but smal at first yet it did daily grow and encrease being baptized of John his Forerunner in the Temple at Jerusalem and afterwards teaching in their Synagogues and confirming his Doctrins by his Miracles His Doctrins were not confined to Jerusalem only but from thence were afterwards propagated unto other Cities Towns and Villages as to Bethany John 11.18 about 15 Furlongs from Jerusalem where Martha and Mary Sisters and their Brother Lazarus did inhabit amongst other good Christians famous for borrowing an Ass with its Foal to ride into Jerusalem to Emmaus famous for Christs appearing there after his Resurrection to Bethlem where Christ was born to Jerico where Christ instructed Zaccheus touching the Messiah remission of sins good works c. Luke 19.9 there he restored sight to the blind c. Matth. 20. Mar. 10. Luke 18. the like is tru of Ephrain Bethabara Aenon al Judaea al the Region about and beyond Jordan so in Idumaea Samaria Galilaea Capernaum Bethsaida Corazin Genezareth Magdalo Naim Caena the Region of the Gadarens and Girgasins Caesarea Philippi the Coasts of Tyre and Sydon al Syria that the tru Doctrin was preached and planted in al these and more places in the life time of Christ is manifest by the testimony of the Apostles and Evangelists according as Christ a little before his ascension had told them All which were so many separate or several Churches or Congregations as independent each of other as one Apostle was independent of another and the reason why they should be so is as demonstrable for that all the Apostles were alike insallible Whilst Christ was upon Earth he was the supreme Independent Head of al the Churches and so remains to the end of the World for it was he that chose and made the Body his Church and not the Body him to be their Head so that other Heads besides him there never was never will be Governors and Rulers there are and may be God having given the Body power over it self After his Ascension having given them their Commission viz. Go ye and teach al Nations baptizing them in the Name of the Father and of the Son and of the Holy Ghost teaching them to observe al things whatsoever I have commanded you Matth. 28.19 20. and having filled all the Apostles with the Holy Ghost according to his promise and endued them with tongues they departed and separated and gathered several Congregations or Churches so that the sound went into al the earth and their words unto the ends of the world Rom. 10.18 According as Christ had told them You shal receive power after the Holy Ghost is come upon you and ye shal be Witnesses unto me both in Jerusalem and in al Judaea and in Samaria and unto the uttermost part of the Earth Act. 1.8 preaching repentance and remission of sins in his name among all Nations beginning at Jerusalem Luke 24.47 And thou hast redeemed us to God by thy blood out of every Kindred and Tongue and People and Nations Rev. 5.9 As Palestine had the honour and happiness to have the Saviour of the World to be born in her after a wonderful manner and there first to teach his Doctrins the glad tydings of the Gospel and by his death there to seal eternal salvation to Mankind and there by his miraculous Resurrection to becom the first fruits of them that slept and swallowing up death in victory And after his glorious and joyful Resurrection having led captivity captive he gave gifts unto Men and called some to be his Apostles some c. who after they had chosen Mathias in the place of Judas the Traitor and cloven Tongues like as fire having sate upon each of them and al filled with the Holy Ghost and having preached the Gospel at Jerusalem and thereabouts and done many miracles whereby the Word of God and the number of Disciples daily increasing from 120 unto 3000 and more and more daily accruing the chief Pontiffs and Saduces being grieved that they taught the people and preached through Jesus the resurrection of the dead began to persecute them which seem to be the same year that Christ was crucified viz. Anno Aetatis suae 33. and 18 Tiberii scourging some and killing others which persecution occasioned divers of the Brethren to withdraw themselves into neighbouring places which gave opportunity to the Gospel to be more universally spread throughout Palestine the Apostles yet remaining in Jerusalem Act. 8. who afterwards dispersing themselves also spread the Gospel into al Nations after this sort and manner viz. when a certain number of Brethren being converted and well instructed in the true faith agreed among them themselves to build or hire a Temple Tabernacle or House for their joynt meetings and exercising of their Religion hired a Priest and constituted a Church and as the number encreased so that one Church and Priest being not sufficient for them al those who were most remote did build another and fit themselves with more conveniences And about the end of the first Century or beginning of the second for good order and concord and for civility and respect they did bear to their Bishop or Priest custom began to include his consent also which in process of time soon degenerated into usurpation by the Artifices of the Priests or Bishops of which Rome in process of time taking hold made great use to the abusing of the power of the Brethren and to incroach upon the priviledges of the Body of the Church Al this while the Apostles and their Successors were independent one of the other and so were their several and select gathered Congregations The like may be as truly verified of the several Churches gathered in the
neighbouring Villages and indeed throughout al Palestine The Persecution increasing 19 Tiberii Paul himself being as it were Signiser or Inquisitor Haereticorum great cruelty being used towards the Christians caused the Apostles and some of their Disciples to dispose of themselves into neighbouring Nations whereby the great wisdom and counsel of God was eminent that thereby the propagation of the Gospel became more universally spread yet so that some of the Apostles were always at Jerusalem as the principal Seat of the Church of Christ always ready to confirm and strengthen the Brethren under their Persecutions and though they made often excursions from Jerusalem into other Regions yet they many times returned thither again Paul himself returned thither five times after his conversion from whence he was carried prisoner to Rome where though detained two years a prisoner yet preached the Gospel even then and there All this while no footsteps of any Dependency that any one Church throughout all Palaestine or the Regions round about had of another Communications and Advisoes reciprocal there might be between the gathered Churches far and near but no dependencies obligatory upon one another Soon after Christs ascention the Gospel was preached by the Apostles to al Nations both in Asia Africa and Europe and in the mediteranean Islands as Cyprus Crete Samothracia and in the Aegean Sea Lesbon Chion Samon Trogyllium Pathmos Sicily Melita Though there were thousands of Churches gathered by the Apostles yet there are no footsteps remaining that the Churches gathered by any one Apostle were subject or did depend on any one or more Churches gathered by any other or more Apostles The like I may say after the death of the Apostles that no one Church by what Apostle soever gathered was left subject to any other Church gathered by any other Apostle no nor yet subject to any Church of their own converting and gathering but every Church was to be governed by its own peculiar Body observing Gospel precepts viz. to love one another and to do all things in decency and in order c. How and when the Supremacy of the Clergy came in Histories are ful and plain and would have been yet more ful and plain had but our Holy Fathers Inquisitors been as Innocent as Doves as they were cursedly wise as was that Divelish Serpent that beguiled Eve whilst they have scarce left us a Father or Monument of Antiquity whose very bowels they have not raked out and yet still retain that Hellish and daring Impudence to persevere in that embowelling trade and yet every hedge Priest to boast that All they cannot speak less than all the Fathers are on their side though their very Hearts and Intrals had they not been raked out by such unreasonable and cruel hands would have born witness against them and for us § By all which it appears that the Summ and meaning of the visible Church and of the Government thereof upon Earth lies in a very narrow room and is very plain and obvious to every understanding though Ecclesiastick's of all perswasions have by perverting plain truths and texts rendred them as obscure as they could that they might not appear clear unto poor Laick's And which aggravates the more we find by woful experience that as of old so now they still are very well content and pleased that we should yet be kept on in an amaze and Laberinth and to know no more of Church and Church-Government then what will stand with the grandeur benefit and domination of Ecclesiastick's only and still continuing blinded in extreme ignorance We should have them only in admiration as if Gods and Oracles indeed Bellarmine in his tract against Gerson magnifying the Popes Power above the Skies saith and saith truly that the holy Church is not like the Common-wealth of Venice or of Geneva La christ Santa non è similâ— aâ—la Rep. di Venâ—tia c. p. 318. or of other Cities which confer upon their Dukes that Power which themselves please in regard whereof it must be said that the Common-wealth is above the Prince neither is it like to an earthly Kingdom in which the People transfer their own Authority unto the Monarch and in certain cases may free themselves from Royal Dominion and reduce themselves to the Government of inferior Majestrates as did the Romans when they passed from Dominion Royal to Consular-Government for that the Church of Christ is a most perfect Kingdom and an absolute Monarchy which hath no dependance on the People neither from them had its Original but dependeth only on the Divine Will which Christ sheweth when he saith ye have not chosen me but I have chosen you 15. John 16. Luke 32.33 2. Psal 6. but what strange Blasphemous Conclusions he hath drawn out of these premises and texts which relate only to Christ himself by applying them to his Vicar General I will not in this place concern my self at all The position it self is thus far true that the Church is not a Common-wealth as Venice much less a Kingdom as England which hath a Blood Royal and Kings succeed by Birth nor as some other Kingdomes by Testament which hapily may change the Government because the Church which is Christs Body hath Christ for its perpetual and immortal Head and King who whilst Man in the daies of his flesh first made the Body the Church and not the Body him the Head thereof governed it both visibly and invisibly invisibly by influencing his Body and conferring Gifts and Graces upon men fit for his Body the Church now touching this inward and merely Spiritual Government it is not like unto any Government no Prince Pope or Prelate having any such Government at all but only Christ who knoweth the hearts of all men which are deceitful above all things and can only influence them and can confer Gifts and Graces upon them whereby they are made and may become free Denizens of the Heavenly Jerusalem And because Christ was always to have his Body the Church on earth even unto the end of the world to be composed of visible Men and Members and not of one visible Man the Pope as the same Bellarmine and others would make us believe he hath appointed the Authority which his Body should have after his Ascention with promise that he would be with them unto the end of the world and therefore he set some in the Church as Apostles Prophets Teachers and after that Miracles then Gifts of Healing Helps in Government Diversities of Tongues 1 Cor. 12.28 Some of which as Miracles Diversities of Tongues and Gifts of Healing died and ceased with the Apostles who only were extraordinarily and Infallibly Gifted and inspired as necessary only for the first planting of the Gospel Therefore when Christ Ascended on high he gave Gifts unto Men 68. Psal 18.4 Eph. 8. yet diversly and in divers Measures and according to his Promise John 14.26 Sent the Holy Ghost the Comforter amongst them which should