Images first into the Church only then for private devotion this was contrary to the Jews order but they answered first the Jews made pictures of false Gods they of the true the Jews in the shape of beasts and other Creatures these of man and that after God appeared in the likeness of man the Jews of God whom they had not seen they of the Lord Christ the Jews worshiped the stock the representation they had it only for a remembrance but these admitted now follow miracles which they call the sign of the true Church but that they might the better uphold their Monarchy they look not only to get some particular as the most ordinary and useful causes falling among men into their Jurisdiction as probate of Wills allowance of Marriages tryals of Adultery and Fornication but they labour to frame the Civil State according to the mode of their Ecclesiastick Hierarchy whereby the one should stand as a Bulwark to the other in the day of opposition The word yields the foundation to reason and reason of experience joyned with the interest of practicers confirms the the word and even from this time there was the foundation of an intire and universal Monarchy among Christians laid for it was supposed as truth that the Church of the Jew was the pattern and Type of all the Christian Churches that they were all to live as Brethren both under the Ecclesiastick and civil Regiment yea that not onely between beleevers of the same Nation but of the remotest parts of the world there was such a tye even by the right of profession that for their relief we ought not to plead too strict a property in our goods but freely to communicate to their necessities whether the same were by reason of persecution or famine or such like or other accidents of providence and founded indeed the whole fabrick of their Government upon the rule according to the Jewish Model and by degrees exterminating those Laws which were spied to be disadvantagious to their interest and for the absolute power of Princes as they saw occasion from the troubles of the Empire the weakness or religiousness of the Emperours indeed every thing according to the order of times made way for the accomplishment of the intended vision But this was no great piece of difficulty for the nature of the matter led them easily to it as it seemed for the Laws even of the Romanes from whom all Nations almost had received their general rule of Government however at first mishapen and rude yet after polished by modelizing according to the rule of the Jewish Tables and not only so but of many or most of their judicials for indeed where can we have Laws more agreeable to natural equity then the Almighty wisdome there proposed so that the Arabians Aegyptians Asians yea and the only not barbarous Greeks founded or framed their generals upon or according to that incomparable order and in their ministrations did not much differ from the Hebrew originals but this premised that the whole body of Christians was but one Commonwealth and that under the head of all immediatly the Lord Christ Jesus it seemed to follow by this that he must have his substitutes on earth according to the nature of men one as Priest chief for the service of him to govern these men as Saints another as King who was to rule and govern them as men according to the Law of God in righteousness and holiness but all to be bound and loosed as I said before by his mouth only who had the key of Knowledge by a now received infallibility which was without much difficulty effected The Bishops and Clergy-mens lives being yet not generally obnoxious to scandall many yet retaining a great deal of exemplary piety and purity yea even in the bosome of the Church of Rome for although it be easie for particular and private persons to rush suddenly and immediatly into great errour yet for Commonwealths or the publick Governors or common Societies 't is not so for what they look at is Supremacy and uncontrolable Government if so the jealousie which people ever have had of their liberties will cause them rather to introduce things by degrees then at once and that so by little and little they may with ease obtain what by seeking at once they had utterly lost Thus did temporall Princes for so we must distinguish while Bishops are become Princes by their Subjects and thus did the Popes by them but it is now fit to leave the general discourse and to reduce matters as intended to a more narrow compass then the consideration of the whole body of Christians and look at specially this Nation of England which now having received the Faith of the Lord Christ whether under King Lucius primarily or under any former whether first preached here by Joseph of Aramathea or any other whether Apostle or Disciple of the Lord but after more generally allowed spread or promoted upon the coming of Augustine the Monk from Rome I shall not controvert but allowing every man his opinion by whom first introduced where first preached and such like I shall take that only up which none will deny which is that about the time of Lucius it was by publick and Magisterial Authority first allowed and hath more or less ever since been continued embraced and followed by some in this Nation at all times but generally by the whole Nation though at first the over-running of strange Nations might suspend the splendor of it onely thus much I must say that ' its evident by history that the Christian Religion was here entertained and setled long before Augustine and that there were Monks particularly of Bangor who professed Christ and lived according to the Discipline of our Saviours Doctrine which grew now inconsistent with the dignity of the Romane Bishop and others with him and all of the Clergy in their degrees for now for the honour of Christ as was pretended there was to be more order as it was called to be observed among Christians which was meant of outward duty and obedience to the Popes Substitutes in every place by the rule of gradation for as the Pope represented Christ having his power from him so all Bishops and inferiour Clergy ought to have and give their due respects from the people and each from other according to the places and trusts by his Supream Holiness whom they more or less immediately represented reposed and imposed in and upon them This observance Augustine the Monk expected but the English or rather British Monks found not this in the Doctrine of the Apostles nor presidents of the Primitive Church truth they found examples of paying more observance to holy men then Augustine required or expected but no way allowed much less sought by them to whom it was done the Lord Christ never had nor required it but himself washed his Apostles feet and his Doctrine upon the decision of this case in controversie was far
converted Thus you see the devils beginning he presently raises up controversies in the Church and also persecution without the Apostles are imprisoned but for magnifying Christ one condemned to death as a traytor an enemy to Caesar See it was the doctrine of Righteousness was opposed but Treason is charged how many Christians have played fast and loose for this cause with Christ for could they have suffered as Martyrs and had the point of Controversie been the main of their charge they would have stood it out to the last but that being but by the by and Treason or Disobedience to Powers the chief they faltered but the Apostles and Disciples through good report and evil report went on in the Work and great wonders were every day done confirming the believer and astonishing the opposer so that now in the greatest Cities of Asia Greece and Italy the Gospel is preached wherein the believers of all sorts have the same rules laid down which Christ delivered to his Apostles clearing still the righteousness of the Law but not placing Salvation in obedience to it as is manifest in all the writings of the Apostles and by them as by our Saviour urged by the Letter of the old Testament declared by the Prophets against unnatural lust idolatry coveteousness maliciousness envy murder debate deceit frowardness extortion pride boasting idleness haters of any good doers of any wrong inventors of any evil disobedience to any power ignorance breakers of Covenant without naturall affection unappeaseable merciless and that these are worthy of death he appeals to the Laws which if he meant of nature to the unconverted Gentile whose morall strictness was most admirable then surely to the converted he much more intended the Law of God given by Moses unto his people according to an everlasting Covenant being of generall necessity and convenience under the Gospel as during the Law and by those Laws he saith the offender deserved death and surely that particular cruelty was universal mercy and in and through all the writings of Scripture there is urged not onely a necessity of having but of obedience to the Law but for civil benefit not as saving but as found general in those whom God had elected as St. Paul argues strongly in shewing the nature of the Covenant with Abraham to be universal to all believers so that it was a Covenant of Faith and if I be not mistaken it is plain the Covenant is though called double yet not liable to that distinction of Works and Faith but that which was through the veil which was then upon the profession of the Law placed in the obedience onely to the Law and so called of Works was now unveiled and declared to be onely by Faith but withall evidenced that that faith which was not still working was dead and the testimony of our faith to the Church was our works and I see not but that the outward promises or promises of outward blessings are still the rewards of legal obedience and for the reward of faith I see no promises but of eternal bliss and though the faithful keep the Law yet they rest not now upon the promises of the Law but the glad tidings of the Gospel sound in their ears and they are fixed upon the Allelujahs of eternity Out of all which we may gather That the Law not only Moral but Judicial being not absolutely and necessarliy proper to the Jew onely as being either Ccermonial or alluding some way thereto was the obligation of common or civil and also of Christian equity to the whole Church believing in Christ whether Jew or Gentile which is plainly manifested through both the Testaments but now all the Ceremonial Law being Typical of Christ that was abolished so that as the shadow vanishes when the substance appeareth the proper Priestly function service sacrifice rites and all are buried and will God now leave no Rule of Faith no worship no day no order no government no maintenance Let us see the way for this First Christ taught then his Disciples then each Christian instructed one the other and upon this ariseth Sects and Divisions even in the Apostles times some were of Paul some of Apollos some of Cephas so that now what was the Church of or in a Province was or might be divided into several Congregations and that either differing in a Circumstance yet holding all the head in one Communitie of worship upon occasion and so onely a Sect or differing in opinion in things not plain but doubtful or else in matters which were counted of such value or so nighly concerning the principal points of faith that they did as it were rent from the Head and would not admit admixtion which were the producers of Schism and this was or ought to be as was at first supposed onely in heresie things or opinions inconsistent with the rules of Christianity which either did appear or it was declared would appear in Pauls time Now how doth Paul deal with these Truly what power he had concealed that he either used not or pretended not unto is not possible to judge of but what he used was according to the nature of the Covenant explained which was of faith for the works of the Law in literal obedience man may enforce obedience but Grace is the onely gift of God and therefore he onely useth the sword of the Spirit which was the Word powerful indeed in a right and skilful hand and no other he informs and labors to enlighten them that Christ was the head and if a member were divided from the Head it was no longer a member and tells them plainly that Christ was the foundation and who ever laid other however wise in the sight of the world whether of worshipping of Angels mediation by Saints abstaining from meats forbidding to marry observing of daies and all such like though they had a shew of wisdome in voluntary humility and beating down the flesh yet they were will worship the gate for Sathan to enter by and by carnal seeming wisdom to build with hay and stubble and daube with untempered morter yea to change the truth of God into a lye through the decieveableness of the flesh for these precepts of men being admitted first as explaining the will of God were then accompted helps then necessary then matter of faith and this prophesie who is so blind that hath not seen fullfilled therefore he advises to beware of vain humane wisdome or philosophy which was bewitching and tells that this mystery of iniquity began to work and would work and that there would spring Heresies yea that it was necessary but from the Gospel no one must depart no not though preached by an Angel from heaven and least the people of God should be discomforted by the afflictions and persecutions of the Apostles and other disciples and professors it is often plainly declared they must look to tread the trace which their blessed Saviour had done who was the high Priest of
Lawgivers 6 Why they pretended to receive their Laws from their gods and that both in respect of Magistrate and people p. 106 7 That Christians ought to live under Laws and the reason 8 Authors waved and the reason why Reason is onely allowed 9 The inference that the Magistrate in Legislative power ought to make Laws by a Head Rule and the Judicial propounded and the reasons for it examined by several Instances specially in life liberty and goods and this proved by the New Testament 10 That the Judicials did not properly mislead us but the Ceremonials Chap. 10. p. 112. Wherein is shewed 1 That the Magistrate keeping his Head Rule his power extends all vice 2 In that liberty his boundary generall manifested by an example Chap. 11. p. 112 113 114 Wherein is cleared 1 What the general acceptation of Prerogative is 112 2 What it intends as looking at the Supream Magistrate and that either in absolute Powers or limited 3 The vertual power of Supremacy is ubiquitary 113 4 How its intended in Law that the King can do no wrong 5 The error causing our Divisions heightning giving to the person what was proper to the Power 6 Several benefits given to the Supream Magistrate by Laws and called Prerogative 7 The reason why lapse of time did not prejudice the King 114 8 The reason why the King was admitted to be deceived in his Grant 9 The insufferable abuse of these 10 And of the Kings dispensing with a non obstante in a Statute and not so bound unless named 11 A further grant of profits to the King 12 Some Honorary Grants yet used to profit 13 How the King takes or parts with ought legally as King 14 Some unfitting profits evidenced 15 Deodands a meer allusive Judicial 16 Of the special Judges to try his Rights 17 Three abuses of Prerogative in not having judgement final against him acting all particularly for which no Law was granting Charters and priviledges 115 18 The special badges of Supremacy what and incommunicable 19 That these were never in the King of Englands hand Chap. 12. pag. 116 117. Wherein is shewed 1 That the Supream Magistrate is Judge of Publike good p. 116 2 That this must yet in the issue be evident to others 3 The abuses and benefits of Monarchies and Republicks further debated 4 How Englands Laws admitted her King Judge of publike good 5 Some complaints against meer Prerogative Officers remembred 117 Chap. 13 p. 117. Wherein is treated 1 That the Supream Magistrate may grant inferior so called Prerogatives 2 How he may grant them and the benefit and necessity thereof Chap. 14. p. 117 118. Wherein is declared 1 That there alwayes have been diverse Opinions of the Magistrates and Churches Power with the Reasons of it 117 2 That the Magistrates Power is chiefly preservation of the Peace 3 That much of the Duty of the first Table lies upon the Magistrate and how but not solely nor principally and the reason 4 A touch of Christs Blessing left to his Church the Apostles and their Successors in Doctrine Chap. 15. p. 118 119 120 121. Wherein is treated 1 Of the end of Magistracie 118 2 That evil men may be good Magistrates therefore obedience is still due to them 3 The necessity of this or good Magistrates will be ousted by evil men p. 119 4 That the Pope through the abuse of this difficulty became the sole umpire of all controversies 119 120 5 Limited Magistrates or that rule by Law must not go beyond their rule and the reasons of it 6 Absolute Monarchs questionable onely by the whole community 7 How dangerous an evil this is and therefore waved 8 Christian Princes from the Kings of Judah especially have all pleaded to be absolute 120 9 In limited Monarchies the Assemblies Dyets c. may judge the Monarch 10 The way to distinguish absolute and limited Monarchy 11 The necessity of well tempering popular States 12 There are evils in having as in not having barrs to Supremacy 13 The punishments used formerly to them called Kings or Monarchs 121 14 The benefit of such punishments Cap. 16. p. 121 122. shewing 1 The original end of Parliamentary meetings 121 2 The priviledges given to the persons met and the reasons thereof 3 Protections to other then meer menial servants in ordinary unlawfull 4 Their Speaker not to be disallowed but upon good cause 5 They have a liberty to treat of all matters freely c. 122 6 They are the Guardians of the peoples Lives Liberties and Estates c. 7 The necessity of them to keep Kingdoms from devolving into Tyrannies 8 These to be limited to time lest they grow Tyrants or as bad 9 That their errors if any committed by them might be amended 10 They are to be paid by an equal rate upon all that chuse and ought to do if they had not dispriviledged themselves Chap. 17. p. 123 124 125 126 127. Wherein is shewed 1 The necessity of Magistracy 123 2 The principal ends manifesting wherein the Priviledge of the Subject generally consists Examples given thereof first negatively then affirmatively 3 Affirmatively to be governed by righteous Laws righteously 124 4 That these Laws extend to persons in all places at all times c. and that in respects requisite to common or more publike peace or safety 5 That its requisite the Supream Magistrate set the example to others 6 The Supream Magistrates neglect a ground to hinder Reformation 7 Ill Customs or Laws to be altered 125 8 Matters of publike grievance especially if arising from particular interest not to be continued 9 Placs of publicke Judgements to be fitly setled and not altered but in case of necessity 10 Priviledge wherein respecting the Subjects generally wherein it consists illustrated in many particulars heretofore questioned 11 Priviledge not to be pleaded to them convict of crime 126 12 A general Law can be no dispriviledge 13 Exempting particular persons for particular and special reasons can be no priviledge or dispriviledge 14 To be Master of Arms or admitted into Military trust a special priviledge 127 Chap. 18. p. 127 128 129 130. in which 1 Nature gives like priviledges to all men 127 2 We lose them either by compact of force 3 Iust that force should be submitted to And that to equals obtaining Supremacy by power 128 4 In rational subjection or subjection by compromise or agreement there is to be no difference betwixt the Prince and Subject concerning good better or best for of that the Prince is absolutely judge and so on the contrary but in manifest evil or good 5 The absolute Powers Christian are under a Law 6 Powers must look to be just 7 Self-safety considered in a queried particular 8 Opposition makes Conquerors hard-handed in the first settlement 9 Providence considered and where it s to be allowed where not 129 10 Nations not to make others their Pattern without a just rule 11 Nations subject Nations as men do men and
is that of Magisterial Interest whereby he would wave a limitation or rule in ordinary and make himself absolute in every condition For Supremacy generally aims at absolute Power in all estates Royal or Republical or mixt though they maintain their interest diversly according to evident principles upon which their foundation stands this therefore is a Politick rule but how warranted by Supremacy of Reason upon the pure principle of common or universal good or what Rule in the Word must be examined in the written Word there is owned nothing as clear for sure then the controversie with some one good Magistrate or Commomwealth or other would be determined and the interest of Righteousness would cloud the interests of riches honor power c. This therefore failing let us see the Reason the first part whereof is in necessity of altering Laws according to emergencies to which it is answered That Laws in inflicting just penalties may be higher or lower according to emergency and the rigorous or exact execution may be justly inforced but the incompatibility or disproportion of the Law of Death for Theft is in that all the goods of a Prince are not of equal worth as goods be they Horses Kine Gold Silver c. to the head of a Slave consider him as man nay the Lord touches not mans liberty for goods meerly if he had wherewith to restore therefore this Reason will not avail But if we consider the Quaere a little further there will appear less reason yet and that is that even Christians themselves doubt not but that would the Magistrate wave his advantages both to himself Clerks Officers c. by the death of Felons and strictly see to the Execution but of restoring two or three fold Theft would not be the one hundred part so frequent as now it is for though generally it be truth that preservation of life is the prime principle of Nature and he will part with all to save that Yet the spirits of some men are such being not polished by divine precept that they scorn to live but as they have been educated some will dye rather then labour and so Thieve or commit any villany Now it is by some thought these may be put to death but these do not put these men to death for Theft but not having to restore they imprison them to satisfie by labor their wrongs and if they break prison they dye for it so that death is now inflicted upon them not only by the equity of the Law Judicial but universal reason cutting off this disobedient son rooting out this Moth of the Commonwealth and there is sure much of Justice in this for now with Christians to prosecute a Felon as any other criminous person will cost a man in expence of time and Fees and other charges as much as would have kept his Family a moneth which added to his loss who would prosecute yet compound the Law forbids but I intend haste The next reason is the Judicials are so mixed with Ceremonials To which it is answered that many are clear use them the other search out how the mixture stands for if there be a plain Law of distributive Justice a necessary rule for the benefit of Societies take that and if there be no corrupt interest in it sure it will be accepted by wise men though meer Politicians may baulk it as well as enact it as King Hen. the 8. did in case of Marriages I am now come to the great head of all namely that the Judicials were a Law of revenge which now is proper to God Christians must not fight war revenge c. I could with some say I admire the wonderfull goodness mercy long-sufferance patience c. of God who willing to shew the Riches of his mercy forbears the vessels of wrath fitted for destruction Art thou a Christian that objectest against the Judicials to elate another Magisterial power then that of the Regiment of the Lord Christ for though they were given by Moses they were the Dictates of the prime verity And where O man hast thou such a pattern But thou wilt say We are Christians and we have no need of Laws I answer with Paul If thou beest the Law to thy self the Law punishes thee not Rulers are set up for the punishment of evil doers So said the Lord to Cain in the first two thousand years And so saith the Spirit to the world in the last two thousand But say you we acknowledge a Law to men but not Christians Brethren be not deceived remember what Peter saith The unlearned and unstable wrest the Scriptures to their own destruction the place I pitch upon to clear up the Righteousness of the Law even to Christians is that of the 1 Tim. 1. from the 8. to 14. There are multitudes of places hinting the same I at present know none more pregnant for thence it is plain that there were then many controversies stirred by the Christian Iews or so pretending concerning the observance of the whole Mosaical Law whether Ceremonial or Judicial Paul had beaten down as much as in him lay the Ceremonial shewing it was but the shadow the body was Christ Now concerning the Judicials particularly there is no question but from the following verses and from other places it is plain what was intended for in the 9. verse he sheweth wherefore the Law was made First Negatively not for the Righteous the foundation of great errors while misapplied Next Affirmatively for the lawless and disobedient ungodly and sinners unholy and prophane these are general Now he comes to particulars Murderers Manslayers Whoremongers Buggerers Men-stealers Lyers Perjured persons and against all other things contrary to sound Doctrine c. There is an objection against this viz. these things are Morall To which I answer that if you take Morall for the Law of the ten Commandements they are not literally there if you intend Moral for what ever is contained virtually under these heads the two generals whereof comprehend the whole duty of man to God and to his brother all mankind then the whole Judicial at least must be therein comprized If you intend by Moral what the light of perfect reason holds forth concerning just and good no man dare say the Judicials wanted the height of perfect Reason If you look at it as rectified by Evangelical Doctrine then it is answered that the primitive error is the cause of our now wandering First generally seeing the errors which have flowed by the Church to the Commonwealth we confusedly judge this to rise from the principle of the Judicials and lay all the pride covetize and various interests of Princes Courts Judges Fees and unjust and unnecessary dependancies Nurses of Heathenish and detestable wickedness villany and ensnaring dependencies to life and liberty of common Societies as well as particular men upon the Judicial Next it is beleeved that Christians take the Judicials proper to them as to the prototype of the Jew which
your best judgements and lay out your most unwearied labours notwithstanding all discouragements either from malice envy danger or any other cause whatsoever to promote the same so far and so fast as the subject matter will bear and assuredly the blessings of Heaven will attend and follow you and your Councels otherwise be assured when God hath made use of you for a while the Lord will cast you away as others before you and your place shall no more be found for the averting of which judgement and setling this Nation and the Government of quiet and peace upon the foundation of Truth and Righteousness is the prayer of Him that zealously and faithfully endeavours and prays for the peace and happiness of the Commonwealth CHARLS GEORGE COCK The Table THe Creation of man and the end of it pag. 1 The fall ibid. The restauration ibid. How God Communicated himself to man before the fall ibid. How after the fall ibid. Gods Law given to man ibid. How that wrought ibid. Whither this extended to all men ibid. The extent of that Law p. 2 Gods Law against murder ibid. Adams and so the Patriarchs power ibid. The Law of Nature purely tends to parity ibid. The dispersion after the flood ibid. The original of it ibid. Who was then the Prince or chief ib. and p. 3 How Lands were then divided ibid. How wars began and servitude p 3. Gods choise of one peculiar Nation ibid. How the rejection of others wrought ibid. How Abraham a mighty Prince ibid. The Patriarchs sin and infidelity ibid. Gods peculiar people Bondslaves ibid. Moses what and his Judgements ibid. and p. 4 Not exemplary to our present Magistracy ibid. The first law of Moses p. 4 God rejects not Jethroes counsel c. ibid. Gods Law of the second Tables and their division ibid. and p. 8 The supplement for instruction of the people ibid. and p. 8 His successors and how chosen ibid. and p. 5 To Samuel and so to Saul ibid. Whither he and so Kings be of divine appointment ibid. God chooses David and Salomon and rejects their successors ibid. Gods special spirit ceases in hereditary Kings p. 6 The influence of good and bad Princes upon the people ibid. For sin the Prince is rooted out ibid. The Principality sold ibid. Christ expected by the Jew ibid. and how ibid. What the Patriarchs were and how the promise of outward blessings was made good to them ibid. and p. 7 The Nature of the first Covenant so called p. 7. and 8 The end of Gods Law given to man p. 8 The severity of that Law ibid. In obedience to this they placed Salvation p. 8. and 9 Whither these were the best Laws for all men p. 9 All Prophesies and Prophets related to these Laws ibid. In what condition Judea stood at Christs coming in their diversity of Doctrines and Opinions the Temple defiled yet never more outward profession and holiness p. 9. 10 Christ birth and the Manner p. 10 His obedience to the whole Law ibid. and p. 11 John a Preacher of new Doctrine yet regarded and followed by the Rulers ibid. Christs Acts and Doctrine ibid. Pharisees and Sadduces the greatest pretenders to Religion in Christs time Hypocrites p. 11 Christs Doctrine that there 's no Salvation by the workes of the Law ibid. The purity and strictness of his Doctrine ib. The liberty Christ gave on the Sabboth to and in what it lay ibid. The Jews scandal him and his Miracles ib. The inference if Judas received the last supper p. 12 How the high-Priest prophesied at Christs death ibid. The Doctrine of the Apostles the same with Christs ibid. The Apostles had the Spirit but not all alike ibid. The call of the Gentiles ibid. How manifested ibid. The Apostles not infallible in all things ibid. Whither the Gentiles ought to observe the Law of Moses ibid. Wherein the Quere rests ibid. First Quere concerning Circumcision the debate of the matter and by whom ibid. and p. 13 The sentence p. 13 The stile and phrase of it ibid. To whom directed ibid. By whom received ibid. Division and strife among the Apostles ibid. Paul circumcises Timothy after the sentence at Hierusalem ibid. Why controversies arose and God permitted them righteousness opposed Sathans wiles ibid. The spreading of the Gospel p. 14 The Apostles urge the letter of the Law called old against sin ibid. Not two Covenants viz. of works and faith But one diversly demonstrated ibid. What part of the Jews Law so called vanished with Christ what remains ibid. Sects in the Apostles times and how arising ibid. What is a Sect what a Schisme ibid. What remedy the Apostles used ibid. His Doctrine thereupon p. 15 The continuance and eternal duration of the Gospel of Christ ibid. That the professors were subject to afflictions ibid. That they ought not to be discouraged thereby ibid. Persecution of the Gospellers or Christians ibid. Hierusalem the Carcase the Romanes the Eagles to devoure it ibid. All evils charged by Heathens upon the Christians ibid. The ground arising from misinterpretation of the Christians Principles ibid. Heathens and that of the wisest witnesses to the Christians Doctrine and that in tortures p. 16 The purity of Christianity under persecution ib. Their defection in tranquillity ibid. The painfulness and contentedness of pastors ibid. Who Pastors and their duty c. ibid. Julians policy to eradicate Christianity ib. The effects ibid. Worst Emperors Christs greatest Enemies ibid. How the Gospel grew when Scriptures were burned c. ibid. The purity of Roman Pastors so called Bishops in the Primitive times ibid. Pagans eyed prosperity as the sign of Gods love ibid. God exalts Christianity to the Throne ibid. The purity of the Prince and how it wrought ibid. God now afflicts his Church with error p. 18 The spreading of it ibid. God punishes with the sword of Barbarians p. 19 Error encreases ibid. Piety of some professors converts Barbarians ibid. Pope of Rome affects the title of Oecumenical and queries the power of Emperors over them ibid. The Quere arising among Christians ibid. Britain receives the faith ibid. Bishops of Rome erect Judicatories p. 20 Gain large temporalties c. ibid. Admitted infallible ibid. Arbitrates the controversies of Princes and claimes it and upon what ground ibid. The title of the Pope and Bishop to all power ibid. The imitation of the Ceremonials and Iudicials the foundation of all errors in Church and State among Christians ibid. The Clergy encroach upon temporal Magistracy and Jurisdiction p. 21 An universal Monarchy intended with Christians ibid. How all things led on to facilitate the designe ibid. The pride of the Clergy and from what Ground p. 22 Many Laws altered in England upon the comming in of Christianity ibid. How whole Nations came to become Christians at once ibid. Popes labor to gain the right or use of Appeales from all Nations ibid. Some Princes oppose and the reason p. 22 The evil effects of this claim ibid. Especially
bears record If your righteousness exceeds not that of the Scribes and Pharises you can in no wise enter into the kingdom of God and if I be not decieved his whole doctrine tends to this namely to prove salvation was not through the righteousness of works but by faith in him and yer evidences this faith by the works of the law but not according to the vulgar interpretation of the doctors of the law but according to a more divine and exact rule which I shall thus diversify the Doctors gave a liberty from or beyond the letter for their lucre and mans lust Christs rule is restraining the liberty of the letter if any liberty were against all lucre selfe end or advantage what ever as is most evident in the exposition of our saviour upon the sixth and seventh Commandments manifesting it was not only the act of Adultery but an unclean thought that God abhorred and it was not only the life of thy brother which God forbad thee to seek after but even of thine Enemy and as a private person you were not only not to punish the offender against thine own self and life but to do good against his evill and for thy brother take him in natural national or spiritual relation all which I presume ought to be there intended thou oughtest not by evill words either to provoke or revile him this was the Doctrine of him who was the Prince of peace and gave laws all of love it was his legacy his will his precept or Command so that I see not by this doctrine in any thing the law moral nullified but explained and this I take to be out of doubt except to the fourth Commandment on all hands which yet he takes not away although he doth give a liberty which the Rabbies granted not at least in him namely to do good that day and surely though he makes man lord of the sabboth it was not to take away Gods omnipotency in the power he had over man and all his daies for the reasons of the sabboth or a holy rest are still the same both in respect of man in his freedome from labour and thereby made more fit for spiritual services and also in regard of the ends mans increase of outward knowledge in the written law or revealed will of God and the glory of the Creator if he can reap any from the weak imperfect duty and endeavour of the Creature But the Lord himself I say did in no kind abrogate the day which God instituted in paradise though he cleared the Jews mistake in their manner of observing that day In the next place for the judicial law our blessed Saviour he meddles not with it any way to annull or disapprove it himself and his disciples observed it and he saies of that and all the whole law he came not to destroy the law but to fulfill it and was so far obedient as that he would not meddle as a Judge whom God had made but a minister and celebrates the passover according to the custome till he came to preach he wrought the work of his earthly father after that he professed the labourer was worthy of his hire and doing his heavenly fathers work going about and doing good healing all diseases both bodily and spiritual and that to all persons without respect of Nation or quality sinner as Saint Centurion as ruler of the Synagogue the woman of Canaan and Samaria as well as of Jairus daughter or Mary or any and giving the same rule to his Apostles he sends them abroad without either Scrip or Staffe or money in purse yet assures them that as himself was rejected of his own when he came to them and they knew him not so must they his disciples expect the world would use them they must be brought before rulers Kings Emperors for his name sake Majesty is alwaies jealous of Competition See who should be his Enemies But not only so they should be hated of all men for his truth sake that is the reason why hated for his truth or names sake and that they might not be discouraged he foretels his passion but how wrought it at the time of Trial all fled but Peter and he denyes him which of the rulers say the Rabbies seest thou believe on him for Nicodemus the ruler came only by night none knew it mark it the wise men rest in their wisdome and the rich though convinced yet are wary shame or fear or both of men keep many a man from God yet they knew him his miracles they attribute to the Devils power he evinces the contrary they yet believe not they admire but believe not thus he spends his time and having attained seventy Disciples and some few women and here and there a Sinner with whom he most conversed for he came not to call the righteous but sinners to repentance through the meekness of his carriage and goodness to all having taken off the eagerness of the multitude and made them followers of him if but for his wonders sake he is in the appointed time betrayed to them who now were jealous least the multitude should believe in him and Caesar come and take away their Nation by his own Disciple when he had now declared and sanctiated his Testament at which whether Judas was present I will not stand here to controvert but only say if he were it is for terror not comfort or warrant for sinners to approach these sacred mysteries without due examination he eate and drank his own damnation but being hidden I shall not search further or difficult I will not here determine further and being now apprehended it s consulted whether he should be put to death the High Priest prophetically saith the Scripture politiquely saith the rationalist least the people making him King as was like they might induced by his powerful workings and thereby hoping in and through him to be delivered from the Romane yoke which the great men feared would bring an assured and speedy bondage upon them concludes better one die then all and then by that people oh vanity who before they feared would make him a King they now condemn him as an enemy to Caesar but that not holding by their choice of a Murderer the Heathen judge acquitting him they condemn him and now his Apostles and Disciples preach the same Doctrine after his resurrection by which they were established being before shaken grievously we thought this had been he saieth one and all were affrighted at his first sight not understanding the Scriptures yet saieth he they plainly testified of me and I pray take notice to Sathan in his Temptations to the Lawyers and Pharises and other the off-spring of the old Tempter and also to his Apostles he useth the word or letter of Scriptures which was in self convincing but to the First the word only to the Second oft not only the word but a further and more spiritual meaning and I pray see the same foundation
of God that Christ had not destroyed this Law he came to fulfill it And lastly they enforced this from the rule of reason If man had no boundary to his Reason no rule to make his Law by reason would be infinite which error had been the foundation of so many dreadful alterations as States had suffered under in such clymaterick revolutions as now this Nation laboured under and therefore they desired the drawing of Englands Laws to their primitive rule namely the Judicials This was objected against by others who yet desired a rule of righteousness alledging that if this were the Rule then it must be all so or but part not all for the Ceremonial Law being the shadow fled away at the coming of Christ in the body and that the Church of Rome had done evil yea that it was the foundation and root of their so dangerous Apostacy to carry the shadow along with the body for from thence had come their high power of the Pope their sacring of Churches as well as persons their Altars Trinckets c. their Jubiles Pardons Indulgences c. Canonical hours holy Vestments and all the rest of their trash and that one admitted all would follow and as the entertaining the amusive or formal part of worship into religious services had under the supremacy of the Ecclesiastick power defiled Church and Commonwealth taking away all sence of inward serious conscionable moral duty as well as religious and resting only in the exterior form either the pomp of the action or the act it self So now in the reformation of the Ecclesiastick power by the Magisterial Civil power the Commonwealth would at last lay the foundation of a new defilement to the Church and that this might be was too too evident by the precedent example So that we should but change the Tables and keep the false Dice still which would never better our game and therefore they said that unless there could be shewed exactly which part of the Judicials by an infallible word and that as given by Moses that is not as confirmed by Christ or his Apostles was the rule of Christian duty they would take none at all as so given for if man were Judge of a part of that Law how agreeable to the Nation whereof he or they were rulers then of all and if so then as good take pure reason not contrary to the Law of Christ and his Apostles but founded rather upon his Doctrine in the general rule though the particular application might vary in respect of circumstances so not rejecting the judicials but not taking them as obligatory as given to the Jew the people of God or typing out all Christian Nations or an Ensign of the faith but as a wise Law yea the wisest as being the dictates of the prime wisdom the same God that the Christians worshipped they not only admitted but desired such as were consonant to Christian reason to be established amongst us There were some particular contentions as first for Tythes secondly Appeals next the Sabboth then Theft not to be death then Adultery and Blasphemy to be death and these were things of principal Interest indeed But the Interest in part which discredited the whole was so visible as I cannot allow it though I may them who sought the thing as afflicted in spirit seeing the want of conscience in multitudes thinking ill of all called Ministers for some evil mens sakes open prophanation of the Sabboth by those professed a Sabboth and by the last Act restrained in part and left in other part as loose as before petty Theft death yet in the same State common and manifest Adultery go without any punishment or question all for want of a rule for we hear of long debates about it and Swearing and Blasphemy almost as ordinary as speaking yet proof made difficult and punishment easie but no conscience of reforming for few thought it a sin for the great men and the wise men were most guilty and gloried in it so that it was evident that as some sought the re-establishment of the old frame of Government and that both in Church so called and State according to the old pattern of the Erroneous Church or Apostacy of Rome founding upon the equity and useful allusion so called of the Mosaical Judicials and Ceremonials some nothing but confusion so others desired one wholly new avoiding all the errors which corrupt interests had introduced and that not only because the way of Error was before tracked and therefore easie to be trodden anew but as being builded upon a false foundation as well as by time and error corrupted and perverted Some of these though holding the truth were by a part of themselvs supposed to be in an error while presuming upon the wonderful mercies the Lord had bestowed upon them they were over-rash in their desires of a change for the evident symptomes of unavoidable ruine say they threaten us the multitude of interests are so divers and contrary how few are there to manage such a work not one to ten if one to an hundred this were to tempt God To expect miracles in a day when miracles cease God bade the Jew not destroy all their enemies at once lest the beasts should prevail against them it may hold forth the simplicity of the Dove but not the subtilty of the Serpent which is requisite in this case for you see say they what a contest hath been with the single interest of the Clergy and the scattered fry of their corrupt Courts but if you engage against all the remainders of them with the numerous off-spring of all Courts as of Judges Serjeants Counsellors Sollicitors Attorneys Protho-notaries Secondaries Clerks of the Crown Clerks of Assise Clerks of the Exigents Clerks of the Papers Clerks of the Warrants Clerks of the Essoyne Clerks of the Juries Clearks of the Pipe Clerke of the Kings silver Clerks of the Seal Clerk of the Peace Custos brevium Chyrographers Fillizer Marshals Cryers Waiters Chancellors Remembrancers Six Clerks Registers Comptrollers of the Seal Examiners Clerk of the Hamper Clerk of the petty Bag Cursiters Serjeants of the Mace Ushers of the Court Clerks in nature of ordinary Attorneys with many more and all these having their adherents for which of these but come in under some corrupt interest or other But generally the chief in Offices at least of profit as Judges Serjeants Councellors Advocates Doctors Proctors Attorneys Six Clerks Clerks of Assize c. are all the younger Brethren or sons of Lords or of their Families however of the greatest Gent. and of the Parliament men themselves and setled by the Bastard so called the Conquerour upon a politick Maxime That the Land in England being appointed for the safeguard of the Kingdom might not be brackled away therefore as all the Land went to the eldest these were the wayes of educating and maintaining the younger make them Lawyers and make the Laws dubious Offices plentiful and there would be as
the present Age must eye wisely and justly that is resolving that the Lord Christ hath a Supremacy which he must be alwayes ready to acknowledge and also to give unto him Now in ths contest for the constituting of Churches otherwise then as it gives just cause of disturbance to the peace of the Commonwealth I see not that the Magistrate hach ought to do It is yet a matter of scruple to many good Christians what Church there is in England for that the Church is constituted National I believe most pretenders to Morality are ashamed of it plainly seeing that it is not the Baptism of Water that makes a Christian but that of the Spirit and the same delusion works upon men to rest upon Signs and Forms under the Gospel as under the Law Yet the outward Church-fellowship that is the first so called sign of a true Church being with them that is the Sacraments and that profitable Sacrament of a Priest to administer them makes all within the Church though there be no Officers or them but meer Lay-men so called Church Wardens and Over-seers and of these inconsistences and incongruities are our Parishes framed Let me therefore to clear things to the world a little open the Quaere of the Congregational way of all sorts and their Opponents 1. First Whether in so great an Apostacy as the very Form of a Church seems to be lost there ought not to be an agreement of Doctrine and Discipline according to the Primitive Rule and meerly according to that to lay the foundation of Church-fellowship 2. Secondly Whether in the admission to such fellowship in such an Apostacy and when yet the profession brings along with it no danger to life or goods there ought not to be a strict examination and from that some apparent signs of real holiness and true faith with some measure of knowledge 3. Thirdly Whether the Members ought not by an express agreement made between them and the Church to which they Associate assent to that Doctrine and Discipline and promise obedience to the same 4. Fourthly Whether these Members are to be admitted as they shall voluntarily and of their own will associate or as they inhabite which is called Parishes 5. Fifthly In whom the power of Admission and exclusion of Members rests or to speak it in the Prelatick phrase Whether the Superintendent Pastor Bishop Officers that is the Classis respectively or the Brethren that is the whole Company of Believers not excluding Pastor and Officers have the power of the Keyes that is may exercise all Ecclesiastick Jurisdiction save onely in the Sacraments 6. Sixthly Whether the limited Congregations and that either in respect of multitude or bounds be warranted by the word of God 7. Seventhly Whether they are to meet in one certain place 8. Eighthly What is the proper work of the ministery viz. whither conversion of unconverted ones which must suppose with us some baptized not converted or only the confirmation and edification of Church members 9. Ninthly Whether the Pastors c. of particular Churches may not only teach to confirming and edifying of sister-Churches but also perform all other Acts of Pastorall c. Office 10. Tenthly Whether prophesie ceases or be a perpetual institution so that they who bear no Church Office may exercise their gifts as brethren which they oft do to the shame of the present so called Ministery excelling them not only in life but Doctrine and also in the gifts of admonition instruction confutation reprehension perswasion and consolation of the hearers and that the body of the Church present Now to clear this It is controverted but not yet by the Congregation publikely 1. First Whether there be an infallible Ministry not as teaching by an infallible word and giving fallible expositions but such as in their at least publike administrations have an infallible Spirit to guide them The reason of this Quaere is of principall concernment for if such there be then assuredly their work is extraordinary and then a setled maintainance for extraordinary men will to most judicious men seem incongruous and if out of a setled place more dissonant from the universall ingagement which by the mission apostolicall is upon those endowed with such a Spirit If there be no such men and that that spirit visibly is not existent in such men among us Then the Quaere is by what Rule or upon what ground Apostolical Succession is claimed without Apostolical Spirits And then upon what ground they become Teachers of the people If it be said from humane Learning then the work is by some thought properly the subject if not soly of the Magistrates power and cognizance If it be said Divine purely then it is answered before and must be proved either by the express word or working of the Spirit or both if mixt that is grounded upon a Divine and infallible word but subject to a fallible construction Then we are in the round for none will acknowledge their own opinion faulty By this it will appear that the particular Christian is the keeper of the first Table for none of these are in the whole infallible Popes Councels Bishops Elders Classes Congregations all erring wandering pleading infallibility and demonstrating themselves fallible For the age and Qualifications of Pastors and Teachers I altogether omit it presuming if the greater be setled the lesser will also The Question concerning the Admission of Infants to baptisme I omit with the ancient Rites of Baptisme where the persons baptized stood up and received the Sacrament And only say that if no Rule were originally given for baptizing in Fonts instead of fountains no nor practised in the most flourishing times of the Church in all places Christian yet after commanded then assuredly if the Church hath that latitude in the form take it only so of a Sacrament There is not so much amiss in Romes Mass as is supposed and if the Church hath not that power there is more amiss even in the purest reformed Congregations then is yet discovered And if so then surely the Power of the Church must rest in dispensing duely the plain word for edification exhortation confutation reproof or exercising the discipline in rejecting the obstinate and disobedient And in doubtfuls and indifferents Christian Liberty must consist provided that Liberty be not destructive to the civil peace in word or deed or evidently tending thereto This now will allow both Magistrates and Congregation a respective bound whereby both Antichrist Lay and Clerick may not domineer to the disturbing of Conscience for if in in Pauls time one eat flesh another Herbs one meat sacrificed to idols others not some kept dayes others not Why this Ado especially with Christians in a Church way for in the Magistratick order surely he may however he will enforce not prophaning the day he appoints as aforesaid and though they onely of his opinion keep it regularly yet none of any opinion shall despise it and him irregularly and if