heartes abounding vvith luâ—…tes or set vpon the vvorld We are not to offer our offring vpon the Altar vntill vve haue satiâ—…fied our iniuried or offended Brother and made agreement with our conscience vvhile vve are in the vvay vve cannot loue God whome we haue not seene if vve loue not our Brother c. Thus we see how God himself hath ioined the Tables together and inioined them vpon the consciences of all men as wherby they shalbe iudged before him â—… speake not now concerning the heauie waight of Gods law vvhich â—…one of our Fathers were able to beare or the strait exaction of the â—…erimplishment therof the best of vs not beiâ—…g able to answere him one of a thowsand from both which the death of IESVS CHRIST hath set vs free Yet hath not our Lord IESVS CHRIST abrogate one title of his Fathers law neither exempt the consciences of men from the second Table and bound them with and vnto the first Table only If the transgression of the least of Gods lawes be death and this death extend both vnto the bodie and soule who can deliuer exempt our consciences from a carefull and most strict obseruation of all Gods lawes euen with all our strength and the vtmost power God hath giuen vs daily examining our consciences euen to euery idle word or â—…aine thought powring out vnfolding our hearts before the Lord â—…ndighting arraigning and iudging our owne heartes before him the knower searcher of them that so we may haue our debt-book cancelled and all our sinnes blotted out through the blood and mediation of that immaculate Lamb that taketh away the sinnes of the world Moreouer there is no consequent because the ciuill Court or outward action concerneth men only is done vnto them that therfore those lawes and actions bind not the conscience For both we are bidden to obey the Magistrate for conscience sake from the heart to behaue our selues towardes al men that we may haue the testimonie of â—… cleere conscieÌ„ce It sufficeth not to do the thing we are commanded but we must doe yt cheerfully with a good heart vve must not only doe that which is good but doe yt wel as we ought to doe The ciuil Magistrate in puniâ—…hing an offendor may yet do yt with such affections as he may before God murther him vve also in all duties of â—…haritie must do them vvith a single heart and eie for els yt auaileth â—…s not If vve doe them grudgingly as of constreint or to be seene or praised of men or of custome with others not of câ—…oscience towards God our neighbour they profit vs nothing And this holdeth aâ—… wel in the first as in the second Table Our religion is vaine though yt be outwardly neuer so vnreproueable if our heart stand not sound vpright A strange doctrine yt is to seuer the conscience the law the conscience the outward action they may aswel heere whiles we liue seuer the bodie the soule which though they are distinct thinges 〈◊〉 can they not be heere seperate The bodie shall rue the thoughtes of the soule the soule shal rue the sinnes of the bodie the bodie soule together make a man the man both body soule are liable vnto al Gods lawes and shalbe iudged for the breach of the least Hath God commanded yt vve must obey do his commandement with all our soule that with such circumstances affections as the Lord requireth be the actioÌ„ neuer so sleight bodily in our seeming yet yt must be done in singlenes of heart as in the eies name of God yea saith the Apostle as vnto God himself to whome we shall accompt for all thinges done in this mortall flesh Knowing then this terror of the Lord yt behooueth vs to take heed what we put vpon the file of that record against that day to examine our owne heartes conscienceâ—… daily least they be hardened through the deceitfulnes of sinn to iudge our selues heere how we doe the wil of God in al thinges not to put off through securitie vntil we be iudged of God And sure if this doctrine were sincerely soundly taught yt would stay the rage of sinne which now breaketh out as the bakers ouen whiles yt is not tended both in Magistrates people The Magistrate would be wel aduised what lawes he maketh the people how they obey knowing that both shal answere vnto the great Iudge wheras now by this deepe learning of Doctor SOME the conscience not being bound by the Princes law but the outward temporal action only the Prince may make what lawes he lust for ciuill pollicie the people ought without all scruple to obey seing their lawes bind not the eonscience c. But if â—…e Princes lawes be contrary or diuers to the lawes of God then is not our conscience or body bound by or vnto them then are we not to obey such lawes but stand for our Christian libertie and the maintenance of the faith in all patient maner rather induring the wrath of man then procuring the wrath of God The vaine pretence of ciuil pollicie wil nâ—…ither excuse them nor vs before God the Iudge of al with whome wâ—… haue to doe He will haue his lawes statutes iudgmentes kept not altered innouate or neglected according to humane wisdome the state pollicies of times humors of men which varie turne with the wind making lawes to day and abrogating them to morrow one Prince after one manner an other quite contrarie But the statutes iudgmentes of God which are deliuered expounded vnâ—…o vs by his holy Prophetts endure for euer the pure wisdome the vpright iâ—…stice the true exposition faithful execution of his moral law which lawes were not made for the Iewes state only as M r CALVINE hath taught but for all maÌ„kind especially for al y â— Israel of God froÌ„ which lawes yt is not lawful in iudgment to varie or decline either to the one haÌ„d or to the other For what doe we therby but controle the wisdome equitie of Gods waies prefer think our owne more wise and equal â—…brogate his set vp our owne instead therof frame God to y e common welth not the common welth to the wil of God Thus by the neglect of Gods Lawes doâ—…h the whole world oueâ—…flow with al maner sinne plunged deeply vnrecouerably into Gods wrath euâ—…n hastneth him vnto final iudgmentes vengeance These are the best fruites that are reaped by this Doctors deep diuinitie whiles he seueâ—…eth the conscience froÌ„ the law making the law to bind the outward action but not the conscience BVT SEE NOW through this Doctors Cauils I haue beene drawen â—…rom the present purpose which was to consider what kind of fastes â—…re vsed in this their Church of England which as we haue hitherto
sauing their soules bodies from such wicked accursed assemblies from such disobedient rebellious people and from al the trumperies and deceites of the false Church c. But let vs a litle examine what kind of doctrine these men draw from Mr. CALVINE spread abrode in their pulpites publike writinges They hould that whatsoeuer Congregatiō keepeth an outward shew of the ministerie of the word sacramentes ceaseth not to be a Church neither is to be left for any sinne in maners as they call yt whatsoeuer though they willingly presumptuously neglect break the lawes of God both in their worship and conuersation and remaine incorrigible obstinate in these transgressiōs Now they teach that neither for such sinnes God is so displeased with the congregatiō that he herevpon withdraweth his fauor from them or they ◅cease to be held reuerenced of vs as a Church neither the publike actions of the said congregation as their praiers preaching sacramentes c. neither the cōmunicantes with this assemblie in these actions are with for these sinnes defiled For say they a godly conscience is not defiled with the sinnes of an other What fleshly libertine hath or can breath forth more poisoned doctrines then these more contrarie to the honour whole word of God from which yt at once taketh away al reuerence obedience practise What can be more popishly alledged for their Church then to say that yt can blesse these actions and persons whome God in his word accurseth or that the Church may cōmit such high sacriledge presumptuous sinne without the iudgment punishment due to the same Yf God haue made one the same couenant from the beginning of the world with the whole Church that he hath with euerie particular priuate mēber therof hath giuē no more libertie to the whole Church then to any priuate man to breake the least of his lawes if God for the transgression of his lawe vnpartially iudgeth al without respect of persons if presumptuous sinne with obstinacie ioined thervnto breaketh the couenant with God insomuch as yt both breake◅h Godes law and despiseth Godes mercie grace so depriueth them in that estate of any benefite of CHRISTES death If they which in this maner breake Godes law despise his grace to be iudged of al men as open wicked c. If al the actiones of the wicked be accursed of God so much the more accursed and abhominable by how much they take shew of holines profane Godes name ordinances Yf all they which partake in such actions praiers sacrifices which are an abhomination vnto the Lord be guilty of the altar and vnder the same curse how should those assemblies which continue in presumptuous obstinate sinne be esteemed the true Churches of CHRIST or any that administer vnto or cōmunicate with them in this estate in praiers sacramentes c. auoid the iudgment curse of God both for ioining vnto blessing the wicked for so high profanation of his name prostituting the holy mysteries of the ◅odie blood of Christ to such open vnworthy receiuers Rightly then and directly to reason to the point As many places of scripture as command Godes faithful seruantes with al their forces vttermostindeuor to obserue practise and obey vnto Godes holy word euerie part therof without any willing neglect or breach of the least cōmandement to their knowledg As many places as shew that obstinate presumptuous transgression breaketh the couenant As many places as command vs to seek out and resort vnto the true Church of CHRIST namely the cōmunion fellowship of the saintes Godes faithful obedient seruantes there to present our soules and bodies to be built bestowed according to Gods wil there together with thē to vvorship and serue our God c As many places as forbid vs all false Churches assemblies al spiritual fellowship cōmunion with the wicked or to repaire vnto or ioine with thē in their praiers worship c. So many places forbid vs al spirituall fellowship cōmunion vvith al assemblies in this estate vvhat faire shewes soeuer they make vnto vs or glorious titles they take vnto themselues so many places euidently prooue that if in this estate vve should communicate vvith them vve should be guilty of their sinns partakers of their plagues Which doctrines because they are generally receaued of all denied of none though omitted and forgotten by many and generally taught through the whole scriptures I need not here stand to make any more particular proofe or demonstration of them And so these being granted all these doctrines of M r. CALVINE and his Disciples fall to the ground Yet that the falshood of them may somwhat more appeare vnto all men let vs draw a litle neerer vnto them consider of their maine proofes and fundamental doctrines The publike actiones say they and ministerye of the Church as praiers sacramentes c. neither the godly conscience of anye are defiled vvith the open sinnes of others either of ministers or people c. For vvhy such publike actions are the ordinance of God and cannot be defiled or made vnavaileable with the sinnes of men neither are to be left for such sinnes Therfore the holy Prophets and our Sauiour CHRIST himself refrained not the Temple at such times as the estate therof was vholy corrupted but communicated with the wicked in their feastes and sacrifices although the pollution and contagion was generall and incurable both in the people and priestes For the rest euerie man is to eyamine himself and not othe◅s when he resorteth to the Church or receiueth the communion of the bodie and blood of CHRIST because he eateth to his owne damnation or saluation not to an other mans c. First if the open sinne of the minister or people defile not the praiers sacramentes by to them administred why hath the Lord said that ◅he sacrifice of the wicked is abhomination vnto him that they might as well kil a man as a bullock vnto him that they might as wel offer a dog or swines blood as sacrifice or burnt offering why hath the Lord said that sacrifice without obedience is not acceptable vnto him that he will haue mercie not sacrifice c. Why hath the Lord beene alwaies so ielous ouer his sanctuarie and ouer them that come neere vnto him vvhy hath he made so many lawes for the place Altar sacrifice priestes people c. that no priest with any apparant blemish might offer the bread of the Lord that no offring with any blemish might be accepted at the handes of any that none vvith any pollution or vncleannes vpon him might touch the tabernacle that no heathen or profane person vvhich was not yet come vnto the faith might tread in the courtes of the Lord or any offring be accepted at their handes vvhy hath the Lord
said that whatsoeuer the wick ed offer is vncleane whatsoeuer the polluted touch is defiled whether yt be the couch or seate they sit or lie vpon or vessels they vse whether yt be holy flesh vvine or oile yt is defiled c. Now then seing the vvhole scripture is so euident and plentifull in this point That the open sinne of the Church defileth all the actions of the Church maketh them and their offrings abhominable vnto the Lord seing no polluted person may either administer or offer vnto the Lord seing no polluted person may either administer or offer vnto the Lord seing vvhatâ—…euer they touch is also defiled and vncleane how can this doctrine of M r. CALVINE and his wretched followers stand THAT THE OPâ—… sinnes either of the minister or people defile not the publike actions praiers sacramentes c. of that Church those ministers people sacrifices they cannot deny to haue beene the ordinances of God also Yet euen their holiest thinges were defiled and polluted with the sinnes and vncleannes of men Now to the other point WHITHER a godly conscience can take no hurt neither need make scruple to communicate with the open wicked priestes and people in their praiers and sacramentes because they are the ordinances of GOD which are not to be left for the sinnes of men I haue alreadie often denied their praier and sacramentes in this estate to be the ordinance of God My reasons are the wicked haue nothing to doe to take the name of GOD in their mouthes or to vse that heauenly exercise and blessed benefit of the word and praier because they make no conscience 〈◊〉 breake Godes lawes and remaine impenitent and hardned in their sinnes then in this estate belong no sacramentes or ministerie vnto them by the ordinance of GOD vvho hath as well set downe what manner of minister and people shall deliuer and receaue tâ—…e sacramentes as after what manner the sacramentes shalbe deliuered So that where such open wicked impeniâ—…t and vnworthy ministers and people do administer or receaue the â—…ramentes so contrarie vnto and without regard of CHRISTES instiâ—…ion such sacrameÌ„tes can no way be said the ordinances of CHRIT â—…e blessed pledges of his bodie and blood c but rather sure seales of 〈◊〉 wrath euen to as many as so sacrilegiously profane his holy ordiâ—…ce and ioine together in that vngodly and accursed action vntill â—…y repent For as in the holy symbole of the Lordes supper the â—…mmunicantes be made one bodie with CHRITS and one anothers â—…mbers in the same bodie so are these bound together as a fagot the same iudgmentes and wrath in as much as they ioine together the same sinne and sacriledg and all become alike guilty euen prinâ—…als as we speake in the law in the action Hoâ—… then should any â—…re plead himself guiltles when eueÌ„ the action they commit boast 〈◊〉 is most heinous sacriledge The matter will not in this case be shifâ—…d off with saying an other mans sinnes cannot preiudice or defile â—…em seing they receiue with pure conscience c. For though this â—…ctrine as yt is here vsed be most corrupt and false yet here is now 〈◊〉 need that they should be charged with others sinnes seing they in â—…is action are ioyned vnto and become a like guilty with the worst â—…ust now beare the burden of their owne sinnes But is this doctrine so hard and strange to them that one should be â—…lluted with the knowne and suffered sinnes of an other Let them â—…ade in the lawe whether he that touched but the garment of a polâ—…ed man or woman much more of a leprous plaguy c. was defiled â—…erby If this were but by outward and bodily touching how much â—…ore is that spirituall leprosie that GANGRENâ—… these running isâ—…es and plaguy sores of sinne infectious and deadly contagious espeâ—…lly in so neere commixture as that spiritual communion of the â—…ule If the word of GOD will not preuaile let common sense and exâ—…rience perswade this Yea so spreading is this malady of sinne as â—…ing discouered in any one part of the body if yt be not with al speed â—…red or cut off yt becommeth a like dangerous to the whole bodie â—…ey all now by this their negliglence and tolleration becomming a â—…e guiltie c. How many stories haue we in the scriptures to conâ—…me his not only in particular as betwixt ELY and his sonnes for â—…l vvhose vvickednes he vvas blamed in that he did not represse â—…d chastice but only reprooue their sinnes but more generally â—…as not the vvhole Congregation smitten for that ACHAN his sinne â—…y hidden and vnpunished amongst them was not all the Congregaâ—…on punished for the sinne of some in mount PEOR was not the like â—…ared Iosh. 22. Doth not the Apostle say that a litle leauen leaueâ—…th the whole lumpe and that their reioicing was not good whiles â—…ey kept the wicked man amongest them Doth he not proue yt by â—…any reasons that as by the lawe the feast of the Passouer was to be kept with vnleavened bread that person that ate or reserved leaveÌ„ was to be cut off from the Congregation so much more ought we to see that there be no leavened or infectious person amongst vs that no root of bitternes spring vp least many therby be defiled c. Doth not the Apostle to take away al controversie shew by this similitude of leaven that not only sinne but even the sinner is to be removed both out of the feast which belongeth not vnto such neither is to be kept whith such least Godes wrath for the breach of his law in keeping the continual feast of our heavâ—…nly passover Christ Iesus burne forth against the whole house that is the whole Church also that such sinne sinners be removed out of the Church least the whole lump be leavened therby which we see how sodainly yt is done For as the wise man saieth One dead flie causeth the ointmentes of the Apotecarie to stinke Now then how caÌ„ these meÌ„ say that the sinnes yea the many obstinate sinnes either of ministers or people do neither defile the publike actions of the church neither the conscience of the godly receauers c where as hath beene by many reasons proved the verie action they so incommend is no lessâ—… then most heinous impious sacriledge So then vntil they can proue yt lawful no sacriledge either for that obstinate and open wicked to administer receaue the sacramentes also for the godly to communicate in such sacramentes with them vntil they ca proue these sacrameÌ„tes thus administred receaved to be blessed of God vntil they can proue that two divers yea contrary sortes of people namly the open wicked the godly such as despise such as feare God may be admitted vnto yea vnited in the sacramentes these doctrinis of theirs cannot stand But
in the best construction to be an humane law â—…estraining and inhibiting the sober and â—…oly vse of those creatures which God hath put in our libertie But â—…s the truth in deed is and as their present practise without all conâ—…radiction declareth yt is as yt is vsed with them a burdenous idolaâ—…rous tradition a papisticall and romish custome being vsed after that â—…uperstitious abhominable manner that I haue abouâ—… declared a speâ—…iall and solemne part of their worship a great and principall action of their Church as the solemne bidding and keeping of that shewâ—…th How can this doctor then say yt concerneth not the conscience â—…o not the publike actions of the Church the worship and seruice of God praier fasting concerne the conscience or may such trumperie â—…raditions be brought into the Church or laid vpon the conscience â—…e learneth nâ—… such doctrine of M r. CALVINE who alloweth no humane diuises no Apocrypha traditions to be brought into the Church of God how holy pregnant or necessarie soeuer they may seeme to be Yet in handling this point he hath vnhappily stumbled at I vvote â—…ot vvhat old prescriptions and auncient erronious customes of keeâ—…ing a solemne memoriall of the birth death and resurrection of CHRIST vpon their peculiar daies yerely as also the feast of Pentecost when the Apostles receiued the holy Ghost c. He also alloweth of Apâ—…crypha Leitourgies viz. â—…set stinted forme of numbred publike praiâ—…rs to be brought into and vsed in the Church and this as yt should â—…eeme because he would not be thought a Nouatian or an Author of â—…ew Religion c. But see how he hath therby both insnared himself opened a gap for other like trumperie to be brought into y e church â—…vhich may easily carrie both as great shew of antiquitie and of godines as these He hath therby also giuen a verie pernitious president â—…nto other ages as apeareth in the miserable estate of our common â—…velth who are a great deale more ready to follow him in his errors â—…ransgressions then to imitate him in his godly vertues laborious and â—…oly life Me thinkes also that M r. CALVINE in the other part of this â—…oint concerning such lawes as pluck away any part of our Christian â—…ibertie or inhibite restraine that which God hath put in our power â—…ath greatly departed from himself therin For hauing very truly set downe that yt is heinous presumption in any mortall man to restraine or make lawes of such things as the Lord hath left in libertie he straightway least he should offend or keepe back ciuil magistrates froÌ„â—…eceauing the Gospel inuenteth a pollitike distinction betwixt y e outward or ciul Court the Court of conscieÌ„ce saying that this outward Court respecteth men only bindeth not the conscience of the doer but the outward actions only the other concerneth matters belonging vnto God therfore bindeth the conscience Thus hath he both lost intangled himself vtterly ouerthrowen all his former doctrine CONSCIENCE HE defineth from the second of the 〈◊〉 〈◊〉 â—… to be a certaine feeling or remorse within our selues according to the knowledg of Gods wil which doth continually present vs accuse or acquit vs before the iudgment seat of God Although this definition be somwhat of the scantest as making the conscience of man extend no further then his present knowledg which yet we read in the scriptures stretcheth much further namly to the vvhole liâ—…e of man wherin God as in a book writeth aly thinges done in this mortal life which booke he often openeth not vntil the final iudgmeÌ„t but suffereth men to run on die in their sinne without feeling vntill then he plucking away all vailes lets set al their sinnes that euer they haue committed in thought word or deed in order according to their indignitie before them vvhervpon in horror of conscience the scripture setteth out and describeth their fearfull desperate estate vnto our capacitie shewing that in that day they shall euen desire the rockes to fall vpon them the seas to hide them from the wrath of the Lamb. c. If our consciences were only charged but with the sinnes which we coÌ„mit against our knowledg theÌ„ ignorance of Gods lawe excuseth the breach therof then were the ignorant in far most best estate and had the cleerest conscience then needed we not to pray for pardon for our ignorant sinnes c. But because our conscience in this life cannot be touched vvith or accuse vs here of more then we know to be sinne for as the Apostle saith without the law we liued but when the commandement came sinne reuiued but we died therfore to aâ—…oide further controuersie I rest in this his description which me thinkes also maketh vene fully against himself for we see how the knowledg of the law reuiueth sinne maketh yt out of measure sinful But to come to the point M r. CALVINE saith that by the ciuil lawes the conscieÌ„ce is not bound but the outward action only Yf he meane thus that the conscience is not subiect to the ciuil Magistrate but the bodie only he saith true If he meane that the ciuill Magistrate can but looke vpon the outward action in the keeping or breach of his law he saith true For man no not the whole Church can enter into Gods seat to search and iudge the conscience the inward affections of the heart c. Man can but behould and iudge the outward actions according to the law of God for if they could then should no hipocrites creepe into or remaine in the Church The heart and conscience vntill by outward actions yt be reuealed is not only liable vnto but searched by and iudged of God And this we see as well in the lawes of the first Table as in the lawes of the second Whiles I resort and vvalket together vvith the Church and vvorship God to all outward seeming vnreprouablie though I be inwardly neuer so great an hypocrite vntill my sinne apparantly breake out the Church can no more censure me then the ciuill Magistrate can punish me before I haue broken the law So then we see the secret conscience is as far out of the reach censure iudgment of the Church as yt is out of the Magistrates hand vntill some fault or offence be made But if M r. CALVINE meane as his wordes and whole scope intâ—…nd that the conscience is not charged with the law of the outward Court but vvith the outward action only then surely he greatly erred For this doctrine is most dangerous and false as discharging the conscience froÌ„ the whole second Table vnto vvhich yt is as much bound as vnto the first Neither can vve keep or please God in the first that vvalke not vvith a good conscience towardes all men in the second Our praiers are abhominable that are offred with handes ful of blood â—…r vvith our
this coÌ„mandemeÌ„t of Artaxerxes who no doubt vsed such words in this coÌ„mission as agreed to the lawes iudgmentes of Persiâ—… rather then of knowledg in Gods law be made either ecclesiastical censures or any way be executed in any Christian pollitike regiment otherwise theÌ„ they are found to accord with the lawes iudgments of God prescribed in his word But this new diuised high ecclesiastical Commission doth not only ceÌ„sure punish al faultes of their churches by these iudgmeÌ„ts penalties but doth inflict theÌ„ in what measure manner they lust vpon al persons for al cawses whatsoeuer whether cawses of religion as opeÌ„ idolatrie popish masse c. or contempt of their iniunctions decrees in not resorting to their worship sacraments or administring them after any other maÌ„ner theÌ„ they haue prescribed c. whither for ciuil offences be they neuer so hainous abhominable as most odious incests adulteries polygamies c. Al these by this commission are punished by the purse by the prison for the law of God for idolatours adulterers were al to sharpe therfore this holy councel guided belike by some better wiser spirit haue found out this more mitigate course repressing these sinnes But if any vpon faith and conscience towards God refraine their idolatrous deuises there can for such be found out no kind of hostility confiscation perpetual close imprisonment sufficient for their faultes Thus no way can this high CoÌ„mission of the church of England be iustified by these examples of 〈◊〉 Artaxerâ—…es neither hath yt any more defence in the new Testament where is no mention of any such councel or Court set ouer all churches ouer euery méber minister cause affaire ceÌ„sure therof to impose depose determine iudge censure punish at their pleasure whome what they lust without coÌ„tradiction or controlement We reade in the practise of the Apostles of a synode or councell of â—…undry churches for the deciding of controuersies doubtes where certaine chosen Elders of the churches are thervnto assembled together with such faithfull of any church as will be present without shutting out of any of them neither are these Elders here gathered in any such stagelike or pontisicall maner as these our Prelates are in this CoÌ„mission but in this christiaÌ„ councel or assembly ech one hath free liberty and place to relate or debate his owne cause without interruption or preiudice neither is any thing heere decreâ—…d by the wil of any man but only by the wil of God that vpon euident demonstratioÌ„ of the word otherwise no credite or obedience giuen to any thing they set downe or determine During y e time of which couÌ„cel at any time after w tout any preiudice any christiaÌ„ hath freedome and liberty in due time place not disturbing the peaceable order of ChristiaÌ„ assemblies to speake according to the word of God either in approbatioÌ„ or reproofe of any thing to be done or done in y t councel Which councel or synode as yt hath not power to erect or bring in any new decrees or ordinaÌ„ces into the church besides those which are prescribed in y e booke of God which are alsufficieÌ„t for al times occasions vnto the worlds end so hath not this councel any power or authority ouer any church or any member of the church to censure excoÌ„municate erect or depose any This councel or assembly is only ordained for the helpe quiet of churches to discusse questioÌ„s to decide doubtes as they fall out arise that so all churches in all places might walke by one rule in the vnitie of the spirit This couÌ„cel is not permanent or alwaies setled in one place but to be vsed by any Churches at any time or place vpoÌ„ due occasions Neither is this councel so subsisting of the presbitery ortied to the persons of any that the least meÌ„ber of Christ is therby shut out not suffred to heare or to speake or any way preiudiced neither is any Church by this councell either depriued of their high power authority which Christ hath giueÌ„ to euery seuerall congregatioÌ„ alike or forestalled froÌ„ the due execution therof towards any member of their congregation or cause that ariseth amongst theÌ„ But as is said this councel is only a brothâ—…rly peaceable meeting of sundry churches for the better more asâ—…ured deciding discussing of doubtes and questions that arise leauing the whole practise due execution of al things to euery particular congregation in that order maner that Christ hath prescribed in his Testament These occasions rules and proceedings of Synodes councels or meetings of diuers Churcheâ—… we find left vnto vs in that holy patterne Act. 15. where though the chiefe builders y â— Apostles themselues were yet euen there were al things handled with this order modesty sobriety freedome c. But now if we compare their high ecclesiastical Commission vnto this holy councell and meeting how vnlike in al their orders proceedings and actions shall yt be found Their Commission being made a continuall setled permanent Court hauing strange Iudges aduocates officers iuriâ—…diction pleas processe c. vsurping and exercising supreme power absolute authority ouer al churcheâ—… ministers persons lawes doctrines to ratifie or disanull to establish or reiect to erect or depose whome what they lust executing al the censures offices of the Church changing bringing in and setting vp what they please shutting out the sentence of all Churches Christians allowing them neither interest electioÌ„ voice or presence in this their councell thrusting their decrees and constitutions as most holy vpon all Churches the consciences of all men with an high strong hand to be receiued without contradiction or question adiuring examâ—…ning suspending deposing fining emprisoning persecuting with all hostility all such as receaue not their constitutions submit not vnto their power Now let any christian iudge whether this Commission be not more like vnto the high court of the Beast then vnto an holy peaceable orderly assembly of christiaÌ„s met in the feare of God and guided by his Spirit to enquire search out Gods wil and humbly to rest in the same The ciuill magistrats power or presence can no way iâ—…stifie this CoÌ„mission or their proceedings being found so directly contrary to the TestameÌ„t of CHRIST vnto which yt is now lawfull for no man or Angel to superordeine alter or pluck away any thing without hainouâ—… sacrilege This monstrous coÌ„mixture then of these distinct powers in one court or person together with this confuse practise barbarous hauock tyranny they make exercise ouer Gods heritage Christâ—… poore seruants doe euidently denote and as by the very steppes trase out vnto all men the person throne and power of that Antichrist that aduersary that beast accordingly as they are described foreshewed vnto vs in the scriptures Math. 24. 15. 2 Thess. 2. how Antichrist should presume into the very
〈◊〉 of the lampe and also eâ—…chued in ciuil meates But such prophane 〈◊〉 wicked which haue not yet imbraced the faith such are to be kept 〈◊〉 of the Church and from the Table of the Lord though otherwise 〈◊〉 are not so to abhortheir ciuil conuersation seeing we may haue so â—…any occasions thervnro whiles we remayne in this world Whether 〈◊〉 â—…hall vve beleeue M r. CALVINE or the Apostle they being so diâ—…ctly coâ—…trarie For the other point of forsaking the Table of the â—…rd I iâ—…sist in that which is already said still saying they ought in â—…erie true Church to be kept from yt especially vpon obstinacie â—…ter admonition BVT YET M r. CALVINE thus giueth not ouer the matter but indeuoreth to proue that the godly may ought to coÌ„municate with the open wickeâ—… and yet shall not be defiled therby by the examples of the Prophets in the corrupt times before the captiuity of our sauiour CHRIST while he liued heere who in the most corrupt times refrained not the sacrifices prayers or publike ministery of the Temple for the wickednes either of priestes or people but nauing regard to the vnitie of the Church vnto the ordinances of GOD they held vp pure hands in a wicked assembly â—…irst I cannot perceaue that in all this M r. CALVINE hath proued â—…at the Prophets or our Sauiour CHRIST haue at any time ioined â—…to or with any vnlawfull or pulluted priestes or pâ—…ople such as by 〈◊〉 law of God ought not to administer or offer in y â— Temple neither 〈◊〉 to any vnlawful praiers or sacrifices which ought not to be offered â—…ere And so all these examples are to no purpose alledged make â—…thing for him For we still by the rules of CHRISTS Testament hold 〈◊〉 vtterly vnlawfull to receaue or reteine any profane or wicked perâ—…n to administer vnto or coÌ„municate with such in the sacramentes 〈◊〉 that all whosoeuer so doth most heinously breake Gods law 〈◊〉 all guiltie of high sacriledg c. Into which manifâ—…st wilfull transâ—…essions neither the vaine titles of the Church neither the false flag 〈◊〉 the gospel sacramentes ought to draw or allure vs. As for these times vnder thâ—… law wherof he speaketh the worship 〈◊〉 God then consisted in outward legall ceremonies concerning the â—…me place priestes people sacrifices Altar c. with prescript lawes 〈◊〉 euâ—…rie thing which outward ordinances if they diligenrly kept 〈◊〉 obserued there was then no cause why such sacrifices should be left insomuch as they were in that outward worshipp altogeather vnrâ—…proueable Other faultes of maners except such as ouâ—…wardly defiled the bodie or were contrarie to the lawes of the Temple as bastardy whordome idolatrie c. the priestes or ecclesiastical estate then medled not with They belonged to the ciuil magistrates whose office yt was then both to censure punish such offendors accordiâ—…g to the law Whiles then the ecclesiasticall lawes which God in that estate apointed were duly obserued there was no cause why the Prophets or any should refraine that worship yet were the Prophets which were apointed of God to instruâ—…t both the eccsesiastical ciuil estate to admonish and reproue the ciuil magistrates and to cry out against them to denounce Gods iudgmentes against the one the other to shew theÌ„ that neither Temple nor sacrifice neither fathers nor couenant could excuse or deliuer them froÌ„ the wrath curse of God whiles they continued in these sinnes deferred to repent But now vnder the gospel where al things are become new spiritual where CHRIST hath giuen vnto his Church vnto all his faithfull seruantes his poweâ—… authoritie spiritually to censure al manner of sinne sinners he hath giuen them his holy word made them all Kings Priestes thervnto he hath coÌ„manded them to watch and diligently to take heed that no profane or wicked impenitent person be admitted vnto or kept in his church but diligently to watch both without within that the one sort be kept out the other cast out of his Church The legal pollutions leprosies vlcers running issues infections vncleane diseases for which then the people were seperated from the Temple the Congregation are now in this Church all maner knowen sinnes obstinatly held maintained which are far more infectious contagious vnto the soules of the whole Church then those filthy diseases were vnto the bodie Neither is the Lord our God lesse ielous or will be lesse offended for keeping such in his Church admitting them vnto his table now then he was in those daies when the leprous plaguy or polluted were kept in the Congregation admitted to the altar especially seing he hath now giuen as great charge as prescript lawes both whome when and how to cast out as he did then So that as abhominable should our worship and offring now be vnto the Lord all we in as great blame seing vnto all his seruantes this charge this watch this power these lawes are giuen as they in the former times for the transgressions aforesaid But now peraduenture these disciples of M r. CALVINE will from their maisters mouth affirme for so in deed his wordes and writings apparantly import els as we haueÌ„ shewed these examples are brought to no purpose that the Prophetes our sauiour Christ in those most sinful times where al estates persons were throughly wholy corrupt al the lawes of God both concerning the Church and common welth the worship of God ciual conuersation boldly broken by al without any regard or coÌ„science that yet in these times the Prophets and our Sauiour CHRIT coÌ„municated with these priestâ—…s people in these sinnes and were not defiled with their sinnes but held vp pure handes amongst them Before I shew the mâ—…nifest vntruth the pestilent errors vnsufferable blasphemie of these doctrines I demaund of them how they proue that the Prophets and our Sauiour CHRIT communicated in these times with these priestes people thus defiled and corrupted thus openly breaking Gods lawes ordinances both concerning his worship in the Temple the gouernment of the commoÌ„ welth I see no proof alledged except yt be this they built not other Churches they erected not other Altars where they might haue their seueral sacrifices What of all this They built not other Temples Altars therfore they coÌ„municated with the abhominatioÌ„s in the Temple they had no priuate sacrifices therfore they resorted vnto the polluâ—…ed and corrupt sacrifices vsed at these times in the Temple Are these â—…heir best reasons that because they did not one sinne therfore they did â—…n other Can these men find no meane course What if the Prophets in these times did neither of both shall not the ignorance falshood boldnes of these men then apeare which thus slander the Prophetes â—…alsifie peruert the scriptures to maintaine these damnable errors wicked dealinge The first
rest of their grosse trash as their christing their Synagogues and Belles into the names of sundrie Saintes both men and women Saintes euen all in the Popes Calender their solemne visiting their speciall Saintes toÌ„bes monumeÌ„tes as their S t. Edwine his tombe in S t. Paul his church in London by the Maior verie solemnely vpon Candlemasse night kneeling downe thereat saying a Pater noster Likewise the yerely coÌ„memoration of the Founders benefactors of Colledges in the vniversities with their solemne praiers purposely as also their other idol feastes vnto S t. Michael al Angels which they adore and celebrate in like maner with their eaue their fast their holy day worship feast What wil this learned Doctor say to this is this also to immtate their religion vertue where learned he this immtacioÌ„ this religioÌ„ if not in the massebooke where they fetch the rest this is deepe diuinitye in deed far passing all humane capacitie No maruaile though he to whome such misteries be reuealed chaleng to himself to be a Doctor of diuinitie aduancing himself in the thinges he neuer sawe being rashly puffed vp with his fleshly mind And now hauing taken a view of their solemne idol feaâ—…es yt remaineth that in a word or two we consider of their hypocritish pharisaicall 〈◊〉 which are in diuers sortes as their Saintes and festiuall eaues their embers or Quatuor tempora their lent fast and their ordinarie fridaies Of all which curiously to inquire by whome and vpon what occasioÌ„s their fastes were first instituted or inuented how they grew into this abuse would but minister matter to iangle and were nothing to the purpose yt is ynough that we find them vaine ful of hipocrisie superstition idolatrie without ground and from the â—…ules of the scriptures Hauing shewed the feastes to which these eâ—…ue fastes leade are a preparatioÌ„ to be heathenish popish idolatrous yt sufficeth to proue these faâ—…tes which haue the same beginning vse end and are of the same conspiracie to be alike guiltie yet I must say they haue more colour shew of probatilitie then any of the other insomuch as in outward pretence they might seeme to humble and prepare the peoples heartes to the hearing of Gods word to withdraw them froÌ„ worldly encombrances by attending both to publike priuate earnest pâ—…aier c. But as is shewed the very feast vvorship to vvhich they lead being so blasphemous idolatrous as also kept and spent in al maner â—…ewdnes ryote excesse voluptuousnes idlenes and sinne this fast must needes be alike superstitious abusiue abhominable For their Emâ—…ers they are so grosly popish as there can nothing be said for theÌ„ vnâ—…es yt be Doctor Roberts popeholy excuse w ch he maketh for the lent â—…ast al the fasting daies eaues that are kept in England at once This great clearke saith they are inioined not for religion but for â—…ollicie vz. yâ—… maintenance of the nauigatioÌ„ so referreth vnto a Staâ—…ute made in that behalf I perceaue now the greatest clarkes are not alwaies the vvisest men I vvil be iudged euen by any that neuer commenced Doctor vvhether this be a sufficient reason or not The Prince â—…y act commandeth al these popish fasting daies to be kept therfore al â—…hese fasting daies â—…ent all are ciuil actions The Prince coÌ„mandeth â—…ll the Bishops ceremonies gouernment iniunctions seruicebook c â—…o be obserued therfore they are all ciuill actions and not to be kept or â—…efused as in conscience towardes God but as in regard of the outward court by M r. SOME his reasons Yf he vvere not better seene in â—…he Statute of nonresidencie then in the Statute of Nauigation vvel might he â—…e his GRACELES ChapleÌ„ but neuer shal he be a true Pastor whilest he â—…akes this course It should seeme this popish Doctor either cannot â—…ut difference betwixt the first and second Table or els suppoâ—…eth that no lay men as he termeth them may medle with the first Table els vvould he neuer be so grosse as to conclude because the Prince commandeth yt therfore yt is a ciuil action yea and an other more blasâ—…heamous conclusion thervpon The prince commandeth yt therfore yt is no matter of conâ—…cience but ought without scruple to be done for saith this Doctor he is a simple Diuiâ—…e that cannot distinguish â—…etwixt the external Court and the Court of conscience Might he not thâ—…s bring in â—…l maner idolatrie humane traditioÌ„s being coÌ„manded by the Princeâ—… and no man ought to refuse the same and stand for the maintenance of the faith because now the action concerneth not the conscience but the outward obedience to the magistrate But of that point hereafter First let me shew that publike fasting is an action belonging to the Church to be vsed vpon â—…pecial occasions as in time of some publike calamitie great transgression c. with great reuerence preparation of the heart soule praier and other holy exercises That publike fastes â—…aue alwaies beloÌ„ged to the Church beene exercised therin plentifully apeareth in the old new Testament as Leuit. 16. 29. 23. 7. Numb 29 7. 1 Sam. 7. 6. Ester 4. 16. 17. Neâ—…em 9. Ezra 8. 21. Mat. 9. 15. Act. 13. 2. 3. 14. 23. Besides these examples vve haue many doctrines rules set vs downe in the word how to vse what thinges to eschew both in publike and priuate fastes Isa. 58. Ioel 1. 2 Chap. Zach. 7. Dâ—…n 9. Math. 6. 16. Lâ—…k 5. 35. Math. 17. 21. 1 Cor. 7. 5. So that he is a very young Christian in my iudgmeÌ„t not worthy to be a teacher in the Church of God that taketh the publike fastes of the Church to be ciuil actions not to concerne the coÌ„science But let me yet come neerer vnto this Doctor vse more familiar reasons vnto him wherwith he is better acquainted then with the vvord of God Are not al his fasting daies fasting eaues as they arise in their Calender solemnely biddeÌ„ in their Church by the Priest after his second lesson on the sonday are not the people commanded there to fast vpon such holy tydes to resort to Church to pray heare their diuine serâ—…ice what thinkes he are these ciuil actions Well and now to his lent fast which he would put away with abstinence from flesh and that not for religion but for maintenance of the Nauie c. I would first know of Mr. Doctor whither he findeth in his bookes that the Lent vvas hrst found out for the maintenance of nauigation and whither yt was brought receaued in England for that purpose He vvill say that although yt hath beene popiâ—…hly superstitiously vsed heretofore in the Church of England yet now yt is vsed for the maintenâ—…nce of nauigation this is a thing not denied So was yt also in the most popish and blind time of all and that much more then yt is now
sinnes c. So then we see how â—…sting is vpon especial present occasions to be vsed those or such like occasions â—…asing not to be continued without end or vse for that were not only to make positiue lawes to bind that which God hath left at libertie but also to put holines in the verie action of fasting without right end or true vse Further the practise vse of fasting in the church of Christ vnder the Gospel sheweth that there can be no permanent lawes of the time day made therof For they not only vpoÌ„ such present publike occasions of calamitie are to vse yt but also in some especial waightie actions wherof dependeth the good or euil estate of that church or congregation as vpon the choice of the Officers Elders of the Church That peculiar Congregation in such actions at such â—…imes is to humble themselues with fasting praier and yet this fast â—…either to be enioined to others which haue not that occasioÌ„ of such â—…ike action neither to be annually monethly c. coÌ„tinued of theÌ„ after that action performed Therfore we may conclude that neither the magistrate nor the whole church may set positiue lawes of publike â—…astes to be holdeÌ„ vpoÌ„ such a day or such a moneth froÌ„ yeare to yeare â—…eing they are vpoÌ„ present vrgent especial occasions to be vsed And as for priuate fastes seing they are wholy put in euerie Christians liâ—…ertie and the occasions neither concerning others nor publikely knowne of them there can much lesse be any positiue lawes made to â—…ast this or that day of necessitie what gaineth then this learned Docâ—…or by this euasion THAT THE PRINCE commandeth these yearly monethly and weekly fastes vnles yt be to lay that blame blasphemie which before was due vnto the Pope their Founder now vpoÌ„ the Prince Do not these priestes an high piece of seruice vnto her Maiesty â—…eerin But this profound Diuine hath yet one trick in his budget to â—…alue al this matter that is the Prince doth not coÌ„mand theÌ„ to fast â—…ut only vpon such daies to abstaime from flesh How false this is by â—…heir especial deuotioâ—…s vpon such daies the priestes solemne bidding â—…heÌ„ in open church c. hath beene sully already coÌ„uinced Moreouer â—… would know of him if he can tel me if the action should be meerly â—…iuil as he would haue yt what the church hath to doe with yt to puâ—…lish them to assemble pray c. on those daies Also why the very â—…aues daies in time nomber as the Pope vsed left them are stil â—…y them so reteined vsed were not this to offend the consciences of â—…he faithful to nourish others in their foreconceiued superstition and â—…dolatrie Is not this the verie cause that maketh so manie papistes in â—…hat so manie popish relikes stil remaine And now further I would know of Mr. Doctor how he can prooue by the law of God that the Prince may forbid his subiectes to eate â—…lesh vpon such daies such times c. I demaund not now any polliâ—…ike reasons for then he would smite me downe with these two for â—…he sparing the yong increase of beastes for the maintenance of the Nauie but my conscience caÌ„not rest vpon theÌ„ I had rather haue one â—…ule or example out of the word of God where I can find no such preâ—…ident vnles yt be king Sauleâ—… who indâ—…ed by solemne curse forbad the â—…sraelites to tast food but for one day that vpoÌ„ as vâ—…gent occasion as I suppose possibly caÌ„ be alledged namly during the battel prusuiâ—…e of the Philistines but he was reproued for yt both by the holy Ghost in the mouth of Iâ—…athan when he said My Father hath troubled the land see now how mine eies are made eleere by tasting a title of this hony also by Lâ—…t from God himself the matter comming to be tried beâ—…wixt him and his sonne who had made the default when the Lord answered not by Vrim as he had couenanted and accustomed the hypocrite Saule desired the Lord to giue the perâ—… or vpright so 〈◊〉 was taken denounced by Gods owne iudgment innoceÌ„t not guiltie the wretch left as the author and cheefe in the trespasse by making that vngodly law So then if yt were not lawful for him vpon such a waightie occasion by way of law to restreine the vse of Gods creatures for one day I cannot see how vpon any pollitike cause such râ—…straintes may be made throughout from yeaâ—…e to yeare My reasons are first God hath created these creatures not man giuen to man soueraignty ouer theÌ„ to vse them to food freely therfore they which by law restraine the sober and free vse of them 1 both calback the Lords liberal gâ—…aÌ„t 2 depriue the Creator of honour praise in for the vse of them 3 make a law of that the Lord hath left in libertie 4 then the Apostle calleth such lawes as in this maner command to abstaine from meates the doctrines of diuels â—… to conclude the Apostle often chargeth vs to stand fast in our libertie not to be brought in boÌ„dage of any thing which is by God put in our powre But by such lawes our free vse of such creatures is for these times takeÌ„ away c. For which reasons I am as yet in conscieÌ„ce perswaded y â— the ciuil magistrate ought not to make permaneÌ„t lawes of y t the Lord hath left in our libertie neither by way of law to restrainâ—… theÌ„ one day for any ciuil or pollitike causes whatsoeuer I would not now be vnderstood of ecclesiastical religious fastes we haue both lawes pleÌ„tiful examples in the scriptures that the Prince church may proclaine such general fastes vpon occasions c. Neither would I heere be suspected to goe about to diminish or pluck away y â— high sacred power authoritie the Lord hath giueÌ„ to the ciuil magistrate as to his Liefâ—…enaÌ„t ouer both body life goodes â—…o much as to sheâ—… that the Princes or Magistrates power is yet by God himself limited circumâ—…cribed for the transgression wherof they shal as any other men accompt vnto the Lord in whome they are to command as we also readily in the same Lord to obey The excesse or abuse of these creatures the Magestrate may ought to punish represse because that is sinne and therfore is the law and sword of God committed vnto him but by a law of his owne wherof is no warrant in the word of God to restraine them for these or these times I thinke there he exceedeth his commission though vpon never so great colour of pollicie and that the action were purged of all this romish superstition and idolatrie wherwith nowe yt is refersed The Prince is to gouerne ouersee prouide for the common welth administring
dispensing gathering 〈◊〉 the creâ—…tu â—…es and welth therof as a Father and a Steward yet stil with this Iâ—…terim as the Steward seruaÌ„t of God according to their Maisters will as they that â—…ball accompt But heere yt may be said that the Magistrate not we shall answere for this sinne if yt be any that yt is our dutie to obey in these outward â—…hings without inquirie or questioning because y â— reason charge nor accompt of the Magistrates office is not coÌ„mitted vnto vs neither may we thus enquire into the same being priuate meÌ„ w t out apparant preâ—…mptioÌ„ secret rebellion God forbid y â— any of his seruats â—…hould be â—…tained with either of these faults we honour reuerence obey y office person of y e Magistrate I say not now worship adore as God himself In that we seek to know the Magistrates dutie c. we do not â—…herby either intermedle or intrude into his office vnlesse vve knew â—…ow to obey and how far how should we obey what is not of faith is â—…inne where should we know either his or our owne duty but in y Book of God wherby both he for coÌ„manding making vngodly deâ—…rees we for obeijng them shal be iudged Obedience must alwaies â—…e in the Lord. If the Prince demaÌ„d or coÌ„mand my body or goodes in â—…is seruice I am to yeild them both readily w out further questioning â—…f his ententes endes or purposes those belong not vnto me only I â—…m to looke to y â— outward thing which I do y t yt be lawful 〈◊〉 by the word as y â— Prince cómandeth me to make ready my weaâ—…ons to serue in the war I may not refuse but if this war be apparantly â—…nlawful as against Gods seruantes c. I may not obey The Prince â—…aketh me an officer or vnder Magistrate I am in this place to serue â—…im but not to execute any of his vnlawfull decrees c. The Prince â—…emandeth my goodes I am readily willingly to depart with them â—…l vnto him without inquirie but if the Prince command me to giue â—…y goodes to such an idol or after such a wicked maner as by way of â—…ithes to a minister or by way of pension to an antichristian minister I â—…ay not obey but rather suffer his indignatioÌ„ yea death because now â—… make my self a trâ—…passer in doing that which God forbiddâ—…th at y e â—…rinces coÌ„mandemeÌ„t So in like maner if the Prince should coÌ„mand â—…ll the goodes victuals or cattell I haue I most willingly would obey â—…nowing y â— for this he not I should accompt For I am coÌ„maÌ„ded to â—…ay tribute not set the portion how much or when my self But if â—…he Prince make a law that no maÌ„ shal eate flesh during the Lent but â—…uch as haue special liceÌ„ce from him I say this law is vniust contrarie â—…o the bountiful liberalitie of God who hath giueÌ„ al men at al times a â—…ree vse of these creatures to food It is contâ—…arie to the order of Gods â—…reation who hath therfore created ordeined them It is coÌ„trarie to Gods honour who wil haue praisâ—… thankes for the holy pure vsâ—…â—…f them It is contrarie to Gods wisdome who hath seene no such law â—…f restraint expedient It is contrarie to the libertie freedome God â—…ath giuen vs in CHRIST God hauing at al times put al his creatures for our sustenance in our choice power eueÌ„ as the greene herbe of the field Therfore I see not why the seruaÌ„tes of God should any more by this coÌ„mandemeÌ„t be restrained or forbeare then Daniel did for the decree of the King of Persia for the thirty daies inhibitioÌ„ to make sute or petition to any saue the King only We need not feare the indignation of man when God approueth the thinges we doe Pollicie must take not giue lawes vnto religion The Lord hath by his word giueÌ„ a blessing to all the creatures that they should increase multiplie by vertue therof to the vse sustenance of mankind euen of euerie liuing soule that he bringeth into y e world Yea before he made man he prouided food for him This goodnes he stil extendeth to y e good bad generally to all So that to make such pollitike lawes for y e restraint of this the Lordes bountie is not only to distrust y e Lordes pâ—…ouidence not to depend therof for the future time vsing the bread of the day with thanckfulnes in sobrietie but to ascâ—…ibe to our owne pollicie councel y t which is due to the Lord of life the gyuer of increase Famine and scarcitie are not kept away with humane pollicie they are y â— messeÌ„gers punishmeÌ„ts of God for sinne Yet speak I not heer against godly prouideÌ„ce christiaÌ„ parcimonie or sober modest vse of God his creatures al this may be done without either breach of Gods lawes or restraining â—…hat by law which God hath left at libertie Nov coÌ„meth to be coÌ„sidered that learned probleme of Do. SOME wherin he thinketh himself as safe as if he had got a castle on his back trusting more to the fame toomb of his M â— CALVINE for the defence therof then vnto his owne learning or the truth of the matter namly THAT THE conscience of man is not bound by this law but the outward action he is a simple diuine that caÌ„not distinguish betweene the external court the court of consciece For the Author of this Doctrine though I caâ—…not assent vnto him in this very point for such reasons as I shall by by shew yet is he no Patrone or Maister for such schollers as this popish Doctor yea and other diuines of these our miserable daies who doe but seek out shiftes and euasions out of his writinges to couer defend their shameful transgressions which they without conscience or feare of God commit For by this subtil distinctioÌ„ being vnderstood in the best sense hath D.R.S. both animated coÌ„firmed Princes in their wicked decrâ—…es by enioyning obedience vnto such lawes taken away al feare of Godes wrath iudgments from such as obey these lawes making them beleeue that the conscience is not heerby bound burdened or charged but only the outward action c. therfore they need to make no scruple of conscience to obey such hestes Wel that I may at once pluck froÌ„ him Aiax Sâ—…ield this is his owne profane phrase and set this his Author most sharply against him who hath especially excepted all lawes which either bind that God hath left in our libertie al traditions whatsoeuer that are brought into the church hâ—… inueigheth most grauely and worthely against 〈◊〉 such lawes and traditions and exempteth all Christians from the obedience or receauing of such lawes or traditions How will Doctor SOME do now for his lent â—…vve haue shewed yt
â—…hewed to be wholly deriued from their mother Church of Rome â—…n the same idolatrous maner times seasons so there now remaiâ—…eth an other new kind of fast invented and brought in by the learâ—…ed ministry of the land such as sue and seeke for the reformâ—…tion of â—…he Church this without the licence or allowance of their LL. the BBâ—… This fast I know not from whence yt was brought whither from GENEVA or els where in despight yt should seeme of the fastes vsed by the Iewes in the primitiue Churches Here the learned priestes preachers lay their heades togither choose out 3 or 4 â—…roÌ„ amongst â—…hem to preach One of them must play Sinne an other the Iudgments of God the third Repentance the fourth the Gospel The people are solemnely â—…idden from al quarters to this Stageplay who at the first invention of â—…t flocked in thick and threefold to behold this noueltie There â—…e that plaieth sinne frameth himself cunningly to his auditory that â—…e offend none of his great Cananites nor rich gluttons but especialâ—…y hauing regard vnto his first othe at the taking of his antichristian ministerie when he forsware Christ and the faith vnto his Lord the 〈◊〉 bound himself not to speake against anie thing by publike authoritie established c. he hath great regard not to medle with any of these matters least he awake the sleepy dogg know not how to â—…pease him againe or recouer his credit and estimation with him Wherfore I warrant you there is no sinne against the firâ—…t Table in the land except yt be among such as stil remayne Papistes recusantes c. and such as will customably blaspheme the name of God and also such as doe not diligently inough countenanâ—…e the preaching â—…riestes I should say as frequent not their sermons c. but otherwise â—…or the state of the Church there is nothing amisse but flourisheth maruailously abounding with such learâ—…ed Prieâ—…tes as no Church in â—…he world hath the like yet I must say as I haue heard let the auditorie be such as vvill back them and they wil haue a fling at the BB s iâ—… some eloquent DELPHICK darke speaches such as may be retracted or haue a double construction as shal more apeare vvhen vve come to their maner of preaching If they were remoued they had the discipline of the Apostles in their parishes then all were wel there is nothing els vvanting amongst them And for this all that mourne in the chine and sigh in secret for yt though neither Priest nor people know vvhat yt meaneth yet they must now fast and then they haue done their duties to y e ful the fault is not in them but in God almighty that they haue yt not Such a priest as this is a blazing star a parragon of a Countrie one of the new found MARTINES SAINCTS And such people are Puritans or Martinistes praecisians though both priest and people for all this glosing and hypocrisie vvith God the world stand still vnder the BBs antichristian yoke the one administring the other receauing all their detestable vvares markes But to returne againe to this their fast if you come now to the second Table of the law ô they are seuere men they vvill make a conscience to tremble Yf there be euer an vsurer or a Drunkard or an vvhoremaister they vvill so bebayt him as he vvill not loue a sermon againe a goodwhile Yet for all this vvhen they meet a brode they are good frendes especially vvhen they meet at the Sacramentes then they forgiue one another from the bottome of their heartes Now here must be noted by the way that these kind of persons are not indeed the most beneficiall to these fastiâ—…g pharisaicall Preachers lightly will not goe further then by law he must needes vvhich is to pay him his tithes and offringes c. But in their companie they delight not neither wil bid them home to their houses or magnifie them and therfore these men must beare vvith them if in the pulpit when they are rauished with zeale of the Lord they haue now theâ—… a gird at them to ease their stomackes especially now for fashion sake As for al the rest of their auditorie there is no such sinne amongst them and therfore they shalbe exhorted to confesse all their sinnes in thought word or deed vnto the Lord to acknowledg their euill waies and powre out their heartes before the Lord to sorrow and mourne and if they haue any voluntarie teares to help the Priest to weep for that present though neither their euil waies be shewed them but as hath beene said most cunningly hid and couered from their eies least they should see and auoid them Neither in their priuate conuersation offices houses are their sinnes by the light and power of the word discouered vnto them or they called to the practise of their duties least they indeed should theÌ„ espie the deceit of these miserable guides that haue made them beleeue they stood in Gods fauour all this time and detesting their perfidy and hypocrisie should returne vnto the Lord. And thus being exhorted to â—…ament and repent their sinnes they know not and to returne to the Lord the priest that plaieth the last part will heale them all with the Gospell dismisse them with the peace and blessing of God be they neuer so many least they should wound weak consciences c. Thus is this solemne fast ended When the PP haue said their certaine the people dismissed where I trow for that night is no talke either by the way as they goe home or at their supper but how excelleÌ„tly such a man such a man did The priestes themselues that tooke this paines are bestowed at some of their hostes or good dames houses where at night they recompence their fasting mourning with good cheare and ease As for the next day by that time they haue slept of the matter al is quite forgotten euerie man vpon hiâ—… ould biace againe euen as they were wont to be they are no changelings priest people in the same idolatry profannes c. that before Thus doe these prophetes not only not discouer the sinne of the laÌ„d vnto the people by their preachmentes and long pharisaical praiers but soder them therin and strengthen their handes thâ—…rwith that no man caÌ„n depart from iniquitie but dissemble also with God himself and wearie him with these their abhominable praiers hypocritish fastes counterfaiting a great sorrow heauines for their sinnes aflicting their soules for a peece of a day bowing downe the head as a bulrush c. not loosing the bandes of wickednes nor taking off the heauie burthens and letting the oppressed goe free or breaking the heauie yokes nor executing iudgment or releeuing the widowe and fatherles but refusing to hearken pulling away the shoulder stopping their eares making their heartes as an adamant stone least they should heare the â—…aw the
might be terate or defaced also as baptisme if that had beene found needful in the wisdome of the holy Ghost What say I then doe I any way iustisie this outward actioÌ„ of circumâ—…ision as yt is done in the false Church nothing lesse but coÌ„demne yt â—…ltogether as an hamous profanatioÌ„ of Gods holy ordinance yet when â—…t is purged by sincere repentance of al y e error therin abuse therof â—…t pleased God in pardoning the faults to reserue not to repeate the outward actioÌ„ which because yt was wrongly done yet caÌ„not therfore â—…e said not done at al. For we may and must put difference betwixt a â—…hing not rightly done a thing to be done or not done at al. For the â—…rrors faults of the baptisme being purged by repentance done away through the mercie of God the Lord now beholdeth the rest of â—…he action the thing which in pretence before they seemed to do as â—…is ordinance coÌ„mandemeÌ„t not from hencforth imputing y e faults â—…n doing yt being now repented pardoned done away either vnto y â— action or them so that â—…rom henceforth they looke more carefully to â—…he doing 〈◊〉 holy actioÌ„s according to the prescript wil of God making no willing transgression therin hereafter neither presenting or willingly suffering their childâ—…en to be presented in the false Church vnto their baptisme sor then they caÌ„not be said to haue truly repented yt That were to go back againe wallow them in their former apoâ—…tasie sinne to bring their old sinnes vpon their head But now seeing we iustifie not the action of Bâ—…ptisme as yt is done in thâ—… false Church by an vnlawful minister after an vnlawful maner yet the error euill doing therof being repented purged away doe not 〈◊〉 the outward action because yt cannot be said no action c. Peraduenture herevpon may be collected that such baptisme as is deliuered by an infidâ—…l which neuer had knowlâ—…dg oâ—… God in CHRIST being afterward repented of and sorrowed that their body hath beene guiltie of such profanatioÌ„ c. the outward baptisme may in like maner remaine not be repeted when they ioine vnto the true Church This may at no hand be brought to passe neither in deed doth yt herehence follow for easy yt is to put difference betwixt an infidel which neuer knew God in CHRIST and an Apostata which hath had knowledg of and still outwardly though corruptly proâ—…esseth God and CHRIST The one sort know not what the Church worship and sacramentes meane the other though corrupted in their knowledg yet carrie a shew of Church worship sacâ—…amentes ministerie yea hath them though corrupt adulterate so there is neither sequele nor coÌ„parison betwixt them For that which the heathen infidel should so prophanâ—… deliuer can no way be said any kind of sacrament either â—…ue or false because as is said they haue no kind of â—…hew of Church ministerie or sacramentes c. but the false Church hath al these to shew seeming true though in deed false So is yt easie to put a difference betwixt false adulterate baptisme and true baptisme which D.R.S. with all his diuinitie hath not as yet learned to do and also betwixt false adulterate baptisme no baptisme which these other learned priestes cannot as yet spie out For els would they neuer so grosly both denie the baptisme in the Church of Rome to be any baptisme concluding all the people that receaued yt altogether without outward baptisme yet being vnbaptised make yt a matter of no necessity to seeke outward baptisme because they notwithstanding al their writings still suppose yt to be true baptisme they there receaued so yt is needles that they should seek or receaue the outward baptisme and hauing the inward baptisme of Gods Spirit in their heartes they need not seeke the outward seale but proceed without yt vnto the other sacrament Also they hauing found comfort in that then they are safe inough though meÌ„ Angels yea though God himself in his word say yt is vnlawful vnsufferable yea damnable sacriledg both to them and the whole Church that administreth or ioineth vnto them in this action Yet if they haue found comfoâ—…t they may notwithstanding al this boldly resort thither againe where they haue beene thus banqueâ—…ted yea the parties finding this comfort in their soules at the receauing the supper though as is said expresly against Gods word which warranteth no such coÌ„fort vnto them in that actioÌ„ but condemneth yt flatly yea their estate sinne being shewed them in the word wherby their conscience is conuinced yet may they by this great Clerke of OXFORD his opinion hang vp the law of baptisme as an old cancelled record yea as popish traditioÌ„s that make nothing to saluation wherof they wil assure themselues though they wittingly breake Gods lawes remaine in the same transgression For say they men at the supper are not bidden to examine themselues what was done to them being infantes or what they did 90. oâ—… 50. yeres agoe c. Is this a strong reason to disproue the commandement of God touching the receauing outward baptisme or to come vnto the Table and supper of the Lord being vnbaptised yea to count these commandementes as ould worthles concealed recordes popish traditions c. or is yt not most high and vnsufferable blasphemie rather against CHRIST his ordinance Is this the accompt they make of the law of God or the comfort he taketh coÌ„tinual vse he maketh euen of that outward baptisme as an excellent instruction stay assurance of his faith not that I make baptisme the cause of saluation oâ—… think that none can be saued without yt But God hath made yt a most comfortable pledg seale of his loue help to our faith all the time that we liue in this mortal life euen to him most that hath receaued the greater measure of inward grace So far is yt from being at any time to any man a cancelled record that yt remaineth for euer a sacred iuuiolable law of special vse to them that haue receaued yt of necessity to al such as wil enter into the established church of CHRIST without which they canot be permitted to enter much lesse admitted to the Table of the Lord. It is no imaginarie comfort of ours caÌ„ take away or alter the irrefragable law of God though we be not biddeÌ„ to examine what was done to vs being infantes or to particulate euerie thing we haue done in our life yet are we to consider our estate before God shewed vs this mercie both of our natural corruptioÌ„ in general and our particular miserie being the seed of infidels idolaters such as were without the couenant such as presented offered vs to Sathan in the false Church we there in that adulterate baptisme receaued the pledg of God his assured wrath so euerie way y e
priests we haue scene how wickedly they corrupt peruert abuse that scripture holy exercise Now yt remaineth but in a line or two cōpare their publike preaching in their Synagogues to this heauēly exercise of prophecie instituted in the churches of Christ. First these parish priests or hired preachers al of them preach vnder their ordinaries licence stint limitation as hath beene shewed Thē they are prescribed their time when to begin They haue a prescript place like a tubbe called their pulpyt for y e most part able to receaue no more then one person except yt be a suggestor or prompter as in some special places Neither doe they ordinarily speake any more thē one he for the most part disputes to the howerglasse which being runne his sermocination must be at an end Preach this priest neuer so vnsound corrupt or heretical doctrine there is no present or publike controulement or retractation to be had Handle he the scripture neuer so vnsufficiently or vnsauorilye peruert mistake or falsifie he yt neuer so grieuously there is no amendes or supplie of others to be looked for none els being suffered to speake The Church hath no power either to approoue or reprooue any doctrine deliuered thē be yt neuer so consonant to or dissonant from the word of God Here would not be forgotten also the sweete psalmodical harmonie of the Vultures Crowes Gleades Owles Ge◅se of the Leopards Beares Wolues Dogs Foxes Swine Goates pardō me for thus y e holy Ghost termeth likeneth the proph◅ne cōfuse multitudes assembled in the false Church All these together with one accord sympathie harmonie sing some pleasant ballade or els vnto DAVIDS melodious Harpe some psalme in ◅ime I say not rithme now or meetre wel concinnate to the eare though neuer a whit to the sens◅ purpose or true vse of the psalme before the sermon to stir vp the spirit of their worthy priest or preacher Who being thus ◅apt or rauished with this harmonie goes to his geare in forme aboue◅aid vvhere his mouth distilles his lips drop downe such olde parables such premeditate wel studied chosen sentēces as shal displease no partie vnlesse he be of too suspitious a nature or howsoeuer I warrant you he hath his learned priuiledged author and that at his fingers endes for his discharge Thus haue you briefly seene the vsual order of your publike prophecie If you compare yt now to the rules and orders set downe by the Apostle for that blessed exercise vnto al churches in that 1. Cor. 14. ver 26. 29. 30. 31. 32. 33 then may you iudg of your selues what is right or amisse and ease me of further trouble to raue in this filthie doung and to bring this counterfait stuffe in particular to the triall Great were the labour and far exceeding my slender capacitie especially my decaied memorie but euen summarily to recount all the principall and speciall heades of their falfe doctrines false practise from whence flow infinite errors and enormities euen as the innumerable drops of a fountaine yea but to prosecute and goe forward in this disordered mane◅ to search out and ◅me vp those which yet are wanting All which I rather leaue to the more diligent fruitful inuestigatiō of such as God hath endued with a greater i◅dgment more cleare sight confessing my self both wearied ouercharged with the greatnes of the worke For whiles I haue indeuored but to giue you as yt were a blush of their coūterfait antichristian ministerie and to shew the error of their educatiō election ordin◅tion and administration throughout of the blasphemous and idolatrous worship they vse of their sacrilegious and adulterate sacramēts their prostituting selling them the Gospel themselues of their profanation of praier the name and word of God both read and preached abrogating excluding part mankeling dismembring distorting peruerting the rest to th◅ir idol feasts sacramēts marijng burijng visiting churching charming the fields how they preach the word by stint limitation subiectiō both of themselues their doctrine to their antichristiā ordinaries whose apostati◅al throne they vphold dawbe therwith as also gild adorne the whore the false Church ioining yt to all the abhomination sin of the land hiding stealing concealing obscuring wrasting munging corrupting leauening selling the Gospel as also their abusing counterfaiting peruerting the holie exercise of prophecie Al which when I had but lightly touched discouered according to my purpose hoping that so I might haue made an end of this odious and yrksome argument these things being so manifest heinous in themselues that I need not stād either to proue or disproue them or to shew the indignitie danger enormities that ensue therof Euen then lo is the whole word of God the Law the Gospel presented vnto me most wretchedly corrupted abused violate troden vnder foot by them by your preachers I say euen your learnedst best Good men that you so esteeme of I still speake would be vnderstood of the generall publike errors transgressions of this Church which if I ◅hould goe about to particulate I could not hope to liue vntil I had made an end And that you may not think I speake by the figure hyperboie as they vse I earnestly bes◅ech any one in whom◅ is any sparke of light grace conscience loue or feare of God to consider examine by the word of God or rather to lament deplore with me the through corruptiō vniuersal transgression of al Gods lawes both in the Church cōmon welth as the present estate of ech doth shew The one I hope this present treatise shal somwhat reueale discouer the other shal be as manifest if by this light with a single eye you but pervse y e publike lawes iudgments pleas trials customes orders trades estates degrees still I speake generally of the whole body which hath not from the crowne of the head to the sole of the feet one sownd parte but all is full of wounds swellings vlcers corruption so that he that feareth God cannot in this cōmon welth keepe a good cōscience liue amōgst them whether he buy sel lend borrow hire worke for hire giue take sue or be s◅ed The Lawes Courts Iudges Iuries Aduocates generally all estate◅ from the highest to the lowest are so throughly corrupt Not to speake heere of the particula◅ sinnes the heigth qualitie vniuersalitie of them which were infinite let the idolatrous blasphemous worship yea the idolatrous blasphemous oathes publikly admitted giuen required and receiued of all persons in all causes so contrarie to the law of God in the maner all the circumstances shew how soundly the fir◅t Table of the law is taught in the Church of England Not to speake of the common and vsual swearing forswearing blaspheming cursing for euerie trif◅e cause yea without anie cause vsed through the whole land without controlement rebuke censure punishment Let the generall
â— vnto their aduersaries yet wil these graceles Bishops inforce this othe first by way of perswasion by Abrahams Iaacobs exaÌ„ples who caused the one his seâ—…uaÌ„t y e other his sonne to sweare putting their haÌ„d vnder their theigh c. and by the Angels lifting vp his haÌ„d vnto heaueÌ„ to sweare If vnto the fiâ—…st they be answered that AbrahaÌ„ Iaacob ioyned not this ceremony vnto the othe so much as to exact the fidelitie performance of the othe seijng God himself sware vnto Abraham without this ceremonie Gen 15 17 as also Ishaac sware Iaacob sware without this ceremonie Gen. 26. 31. Gen. 31. 53 so that there caÌ„ be no law drawen or exaÌ„ple made of Abraham Iaacob heerin especially seing this was before the law was giueÌ„ but now we â—…aue an absolute law giuen of God for the forme of othes froÌ„ which law we ought not to swerue Yf vnto the secoÌ„d namely the Angels lifting vp the haÌ„d vnto heaueÌ„ whiles he sware yt be likewise answered y t no law caÌ„ be inforced froÌ„ heÌ„ce or any new ceremony inioyned in swearing nothing being done heere contrarie to the law of God neither any example giueÌ„ to breake or alter y â— law giueÌ„ of God seing now both al superstitious ceremonies idolatrous othes are forbiddeÌ„ vs by our Sauiour Christ his Apostles Math. 5. 34. 3. 5 Mat. 23. Gal. 4. 9. Col. 2. 20. Their next reason is draweÌ„ froÌ„ the Princes priuiledg y t the Prince hath power to make lawes of indiffereÌ„t things is therin to be obeied this maner of othe is shewed to be no indiffereÌ„t thing but altogether vnlawful prohibited for the reasons aboue alledged But if yt were a thing indiffereÌ„t as they suppose so to sweare or not so to sweare yet were yt not lawfull for any mortal man to bind that by way of law which God hath left in our libertie much lesse to bring in new ceremonies or diuises into the worship of God for so might al the Popes traditioÌ„s be brought in iustified WheÌ„ these reasons wil not serue to perswade oâ—… assure the conscience theÌ„ these holy fathers these teÌ„der hearted christian BBs are driueÌ„ to their last argumeÌ„t wherby they vphold their antichristiaÌ„ throne Viz. the ciuil power authoritie which is committed into their murtherous handes Then are they forthwith committed vnto close prison there to remaine vntil they either yeild or die and this without respect of age sexe or degree especially if they be conveÌ„ted for refusing or speaking against the BBs Popelike authoritie antichristian decrees idolatrous iniunctions c such with mortall hatred they persecute much more â—…hen they doe the most hainous malefactors traiterous Papists such they opeÌ„ly publish to be sectaries scismatikes heretikes Anabaptists disobedient to magistrates seditious conventiclers c. and al because they will not beare Antichristes yoke nor carie the Beastes marke nor bow downe vnto worship his image Such therfore they hunt pursue aâ—…rode by their spiaâ—…s pursyuants and hauing caught theÌ„ vse with al eâ—…quisite tyranny neuer suffring theÌ„ to depart out of theiâ—… haÌ„ds vntil they either deny y e faith or be fetched froÌ„ theÌ„ by the Lords peremptorie messenger Death Long yt were to relate their fine spanish arts to molest these constant witnesses faithfull seruaÌ„ts of Christ when they get them in their prisons by shutting them vp long close by causing them to be produced and indicted at the general sessions vpoÌ„ the statute of recusansy hauing made some of the Iudgâ—…s on their part although this statute was made for Christs and her Ma ties â—…nemies the Papists recusants of all christian veritie When vpon this statute they haue gotten them indicted and vpon the execution therof cast into prisons yet heâ—…re their malice ceaseth not but although they be the Q. prisoners in her execution yet will they contrarie to all law assume them back againe into thâ—…ir handes and by thâ—…ir sole authoritie without anie cause alledged commit them perpetuall close prisoners therby to shorten their liues and to cut off all meanes either of their owne maintenance from them or wherby they might any way satisfie the Queâ—…ne Thus play they with poore Christians as the catte doth with the moâ—…se boldly committing them vnto and taking them fâ—…om the seculer powers at their owne pleasure abusing the Queenes lawes and most faithfull subiâ—…ctes at their owne lust without checke or controulement they being subiect and liable to no lawe To such a heigth is this strange Romish spanish Court now growne vnder colour of â—…eforming â—…cclesiasticall abusâ—…s that yt vsurpeth absolute power ouer al lawâ—…s causâ—…s persons 〈◊〉 yea and becommeth the very fountaine or synke rather from whence flow al errors abuses and disorders into the whole laÌ„d yt being the very bane poyson both of the church and common welth that â—…uer going forge of Sathan wherin he daily mintâ—…th al his antichrâ—…stian new deuises decrees for this monstrous harlot the false Church that Senate wherin all their affaires are consâ—…lted that Councel wherin all their decrees are concluded a Synode wherin all causes are debated a schoole wherin al questions are disputed a fayre wherin all their wares are sould This monstrous Court taketh vtterly away the power and stoppeth the course of Gods word of his Church and of the godly lawes of the land preiudicial yt is to the prerogatiue of the Prince to the iurisdiction of her â—…oyall Courts to the libertie of her free subiects to the great Chaâ—…r of England as their practise euidently sheweth How contrarie yt is vnto God vnto al the rules of his word euen by this summarie recitall insufficient description of their doings at the first reading may appeare to al men that wil bring them to the light So barbarous is thâ—…ir power so odious their proceedings as no apologie caÌ„ be made for them vnlesse by the same they wil also iustifie the authoritie of the Pope and proceedings of the spanish inquisition both vvhich yet heerin they exceed in that this Court hath power to make lawes oâ—…dinaÌ„ces for al churches without their consent which the Pope cannot doe as also in that this Court hath power iurisdiction ouer many almost al ciuil causes which the spanish inquisition hath not Let not my words be wrasted or misconstrued to the reproch of these honorable personages such ciuile magistrates as are of this CoÌ„mission whose ciuil offices persons we from our hearts vnfainedly honour and reuerence yet can the authority of their personages no way iustifie the vnlawfulnes of this Commission or hide the vngodlines of the BBs proceedings therin with whose crafty practises we suppose they are not made acquainted being tised into this CoÌ„mission by the subâ—…ilty of the BBs who suppose to fortifie their antiâ—…hristian power popish regiment by the authority and countenance of the these honorable reuerend men