For if so in that sence God and Nature are both one and God and Nature compared therefore is called Natura naturans that Nature which giveth nature to all things so that one defining of Nature calleth it God and divine reason incerted and put into the world and every part thereof but if by the word Nature they meane a certaine power influence or instinct which without sence or understanding in it selfe hath an opperation in things senslesse inclining and moving them to a certaine end It must needs follow that the same nature influence or power hath that motion force or opperation from some superiour essence which hath understanding and is of infinite power and wisedome who createth moveth guideth and concerneth it In which sence it is defined of some to be principium motus quies the beginning of motion and rest and so numbred amongst such causes as work for an end From all which it may be concluded that nature must needs Nature Gods instrument be directed by the providence of God for nothing that is voyd of understanding and sence can tend to a certaine end except it be directed by some that knoweth the end As an Arrow cannot tend to a certaine marke except it be shot by some that knoweth the marke in which sence nature can be nothing else but the instrument Nature Gods order of God Againe nature may be termed Gods order and so things extraordinary are called unnaturall Forâ—une his unrevealed will and so we call things changeable that are besides reason and expectation What then is Nature but God! call him what thou wilt Nature Jupiter c. he hath as many names as officer it comes all to one passe That God it the fountaine of all the first giver and preserver from whom and of whom all things The universal world is nothing but God â—â—prest depend and that he is all 〈◊〉 all and in every place so that the universall world is nothing else but God exprest and therefore every man that hath reason or is reasonable may know out of the same reason that he that made him is God as the Psalmist confesseth Psal 100. It is he that made us and not me ourselves for as a man seeing a great fabrick or building will conclude that it did not make it selfe so we seeing the great fabrick of Heaven and Earth must needs conclude that it had one that framed and produced it in that beauty we see it have As the Psalmist also acknowledgeth Psal 19. 1. 2. The heavens declare the glory of God and the firmâ—ment sheweth his handy worke One day telleth another and one night certifieth another c. SECT 2. Of the Appellations of God whereby he is made knowne unto the world THe name of a thing is that whereby it is made knowne unto others and severed and distinguished from other things In this latter respect God needeth no name because he is but one Of the Appellations of God neither can properly any name be given him because he is infinite and cannot be comprehended in a name Neither is a name given to God in respect of himselfe but to us that in some sort he might be made knowne unto us That there is a God Nature it selfe will teach us but what this God is we know not but as it pleaseth him to reveale unto us in his Word Now the name of God in Scripture is five wayes to be taken As 1. For God himselfe Joel 2. 32. Whosoever shall call upon the The names of God five waies taken name of God shall be saved 2. For the Word of God as in Joh. 17. 6. where our blessed Saviour saith I have manifested thy name c. 3. For the wisedome power mercy and other Attributes of God as in Mal. 1. 11. Great is my name that is my glory power and majesty 4. For the commandement of God Joh. 17. 8. I came in my Fatherâ— name 5. For that whereby God is called viz. Jebovah Exed 3. 15. where the Lord saith This is my name for ever Further touching the names which are given to God they The names of God of soure soâ—ts may be reduced to foure sorts viz. 1. The names whereby the divine Nature and Essence is expressed aâ— Eheje Jehovah which are only peculiar unto God 2. His name taken from his Attributes as his Wisedome Justice Mercy and such like which properties though in a most excellent manner they agree unto God yet are also communicated unto Creatures and so he is called Creator Lord Governour Preserver his opperations being three-fold as 1. In Creation 2. In Formation and 3. In Consummation 3. Some of his names include a Negation or absence of some imperfection incident to the Creatures and so he is called immortall immutable as also in regard of the vaine opinions and estimations of men as the Idols of the Gentiles were called gods 4. The name of God is given him by way of Similitude as Magistrates in respect of their Authority are called gods so also Prophets in regard of their divine knowledge Holy men for their sanctity and Angels for the excellency of their Creation and so are called gods Nun cupative by a kinde of Appellation as Moses is called Aarons God Exod. 4. 16. but the Lord is called God essentially The God of Abraham Isaac and Jacob Exod. 3. 4. Besides these there are other names which belong particularly unto God as in Exod. 3. 4. where the Lord saith to Moses Eheje or I am that I am hath sent thee Which word according to the Expositers of the Hebrewes signifieth The peculier name of God all the differences of time both past present and to come as it is expounded Rom. 1. 8. 2. Others terme it a name of Of his name these unchangeablenesse for the creatures which have their dependencie of themselves cannot say Ero I shall be 3. It sheweth the perfection of God that hath his being of himselfe and not of any other 4. The goodnesse of God that giveth to all things their being as iâ— Rom. 11. 36. where the Apostle saith Of him through him and for him are all things therefore in that things are said to be they have it given them by the goodnesse of God 5. It declareth the infinitenesse of God that God is all in all as in 1 Cor. 15. 28. so that this is unto God to be to be all things as wisedome goodnesse righteousnesse c. 6. This name maketh a difference betwixt the true God and the false gods of the Heathen that had no being at all 7. This name sheweth both the power of God that nothing can hinder his everlasting being and his goodnesse in promising his continuall presence and assistance to his Church and this name of God was not unheard of amongst the wiser sort of the Heathen for it is said that this sentence was written upon the doores of the Egyptians Temples Ego sum omne
which the Gentiles used in vindication Papists use the Gentiles plea c. of their Idols but if Images were a means to instruct the rude and ignorant certainly God would have commanded it in the Old Testament which he did not but contrariwise strictly forbiddeth it And if they be for instruction they must have an Interpreter for they are dumbe of themselves and an Interpreter can better instruct without them Again the Scriptures Images and Idols teachers of lyes saith that Images are teachers of lyes Hab. 2. 18. and that Idols speak vanity Zaâ— 10. 2. If they serve then for Lay-mens Books they only teach them lies and vanities Again Images set up in Churches to be gazed upon doe draw the mindes of men from celestiall cogitations and therefore according to the Prophet Davids exhortation we ought to turn our eyes from beholding vanities especially in such a place all vain objects therefore ought to be removed from peoples sight and it is reported of the ancient The danger of Images and Idols in publick places Romans that they would suffer no Images in their Churches that the worship of God might be more pure the sight of them therefore in such publick places are very dangerous and that for these reasons viz. 1. In regard that mens hearts being naturally corrupted and prone to Idolatry by such objects are nourished to error and therefore when Hezekiah saw the brazen Serpent abused to Idolatry brake it 2 King 18. 4. and thereby took away the cause of stumbling 2. Those resemblances come so neare the nature of things living and so doth the more easily deceive Obj. The Image of Christ may be made as he was man Ans The Picture of Christ ought not to be made at all for in The Image of Christ a lying Image regard Christ is both God and Man therefore all such Images as are made of Christ must needs be lying Images in respect they cannot expresse his God-head SECT 4. Obj. THe Image of God may be made because God was sometimes seen in corporall shape Exod. 33. 22. Ans It followeth not because God by his authority could Moses could not see Gods effiges make a representation of himself that man therefore of his owne authority can doe it without Gods warrant 2. That Vision was shewed to Moses alone and in a secret place but their are set up in the publick view of all and in publick places 3. It was an Image passing and not continuing but theirs are permanent 4. That were of his back parts but they are bold to picture the glorious countenance of God which is most rediculous seeing the Apostle saith No man hath seen God at any time Joh. 1. 18. Obj. The Scriptures testifieth that God spake to Moses face to face Exod. 33. 11. Ans It is not possible in this life to see God with the eyes of the body for if so it must needs follow that God must be of a corporall and substantiall substance if he might be seen with carnall eyes for nothing by the eyes of flesh can be discerned but that which is visible finite and sircumscriptable but the Lord is infinite Ergo 2. God being of a spirituall nature cannot be seen by the God cannot be seen with corporall eyes eyes of the body for that which is of a spirituall nature doth not come under the sence of the body 3. It is said that God is Love 2 Epist joh ver 8. which sheweth his substance not a quallity as our love is so then as faith hope and love in us cannot be seen much lesse can God 4. The Image of God in man which is the inward renovation of the minde cannot be seen much lesse God himself whose Image we are 5. The minde of man is invisible much more that most pure and infinite minde 6. God is of a simple nature without any composition he hath no forme or figure but nothing is perceived of the sence but that which is of a mixt and compound nature that hath forme and fashion 7. The Divine Nature is infinite and not to be confined or limited and that which cannot be limited cannot be comprehended for that which containeth is greater then that which is contained and it is also Heterogenâ—ae naturae of another nature as the Fish is contained in the water and the Birds in the ayre but nothing is greater then God and he being perfectly good that which should confine him being of a divers kinde must be perfectly evill and so it would follow Deus vinci a malo that God should be overcome of evill 8. Whereas divers of the Saints have been said to see God after a divers sort if they had seen the substance of God then it would follow that God is of a divers nature and substance for he was diversly seen of Ezekiel and Isaias Ezek. 1. 26. Esai 6. 1. c. intimating thereby that God can no otherwise be seen of us then in Christ his Son who is the very graven forme of his person Heb. 1. 3. and if Christ would not grant any such carnall vision of God unto his Disciples who were convenant with him in the Flesh who can in this life expect it 9. Whereas the Prophet Esay saith I saw the Lord sitting upon a high throne and is also said to have been seen of others of the Saints we must not think that they saw Gods substance with their carnall eyes but as mens nature could apprehend him not as he is but as it pleased him to reveale himself unto them for no created understanding can come neere unto God the understanding may come neere the nature of another but it is impossible that the intellectuall part should comprehend God seeing he is infinite to be known but the power of the understanding or intelligence created is finite how then can that which is finite comprehend that which is infinite yea even the understanding of Christ that is as he was man did not comprehend God The Apostle saith he dwelleth in that light which none can attain unto 1 Tim. 6. 16. the reason is because no power can doe any thing in that which is higher then the object but God is higher then the object of our understanding Ergo Again a thing is said to be invisible two wayes 1. In regard of the defect in it selfe as darknesse and shadowed places 2. Because of the excellency thereof as the Sun is to our eye and so God is invisible SECT 5. Obj. IT is said Exod. 24. 9 10. that Moses and Aaron Nadab and Abihu and the seventy of the Elders of Israel saw the God of Israel c. as also Deut. 34. 10. where it is said concerning Moses that the Lord knew him face to face viz. as men may know one another by their countenance Ans They saw God not in his divine Essence and substance The glorified Saints shall not behold God in his essence which is invisible and incomprehensible
of the heart and the answer of the tongue is both said to be from the Lord Prov. 16. 1. The Wise man also saith Mans goings are of the Lord how can he then direct his owne steps Jer. 10. 23. Again Who is he that saith and it commeth to passe when the Lord commandeth it not Lamen 3. 37. as also by these words of our Saviour to his Apostles Take no thought what ye shall speake for it shall be given you c. for it is not you that speak but the Spirit of the Father that speaketh in you Matth. 10. 19. It is also said Exod. 31. 2. that the Lord called by name Bezaleell the sonne of Uzzi the sonne of Hur c. and filled him with the spirit of Wisdome and understanding and knowledge and in all manner of workmanship c. from which we are taught that the honour of every good thing ought to be given to God and if humane Arts proceed from Gods Spirit how much more hath man no activity at all in divine things but as it is wrought by grace this therefore which hath been spoken with them words of our Saviour Joh. 15. 5. Without me you can doe nothing is sufficient to overthrow all opinions of Free-will in divine things SECT 4. Why a Law was given to Adam Object VVHy did the Lord give that precept to Adam Ans For the better triall of Adams obedience it was fit that he should be prohibited to doe that which in it self was not evill that Adam abstaining from that which was good might shew his humanity to his Creator Obj. The Apostle saith that the Law is not given to the righteous man but unto the disobedient and Adam in his innocency was just and righteous and therefore he needed not a law Ans The Law in two respects is not to be given to a just man as 1. In respect of the negative precept as to abstaine from Murder Theft Adultery c. but in regard of the affirmative precept to returne them in obedience and doing of good workes and so the just man had need of a Law and so had Adam 2. A just man need not feare the punishment of the Law as Paul speaketh in another place concerning the Magistrate which iâ— the speaking or living Law who is not to be feared for doing good workes but evill Rom. 13. 4. and in this respect so long as Adam lived in his integrity the punishment in the Law concerned him not Obi. Why did the Lord give that precept to Adam which he knew he could not keep Ans I have answered formerly but further God gave him a Law which was possible to be kept and Adam had power to keep it if he would it was not then Gods fault that gave him Free-will but his owne that abused that gift Obi. Why did not God give him grace to abstaine from transgressing that precept Ans God could have given him such grace and to the Angels also that they should not have fallen but it was fit that God Why God did not restraine Adam from sinning should leave the Creature to their Free-will and not hinder the course of Nature which he had made and albeit that God did fore-see mans transgression yet that was no reason to with-hold the precept for then God should neither have made Angels nor men because he fore-saw that some of both should be reprobates as also God by the same reason should not have given his written Word because many Hereticks doe pervert it to their owne destruction As therefore God fore-saw mans transgression so likewise he knew how to turne it to good as in shewing mercy to sinners and in sending Christ to restore what man had lost so that notwithstanding Gods fore-sight of Adams transgression he was not to forbeare to charge Adam with this Commandement in regard of the great good which he did fore-see should ensue by it CHAP. XII Treateth of originall sinne SECT 1. Obiection CHrist by vertue of his Passion hath set us in that first estate in which Adam was created by takeing away originall sinne for the Apostle saith Cor. 15. 22. That as in Adam all were dead even so in Christ all are made alive that is in every respect Ans To cleare that and other Texts of All man Kinde câ—â—pable of originall sin Scripture which seemeth to admit of such interpretations it is requisite first to know the state and condition which Man-kinde was involved in by reason of Adams transgression by which meanes we shall with more ease discover the vertue and efficacy of the Passion of Christ and how farre and to whom it doth extend it selfe SECT 2. The people of God confessed themselves guilty of it ANd first that all Mankinde became culpable of originall sinne by the fall of Adam is most certaine witnesse David a Prophet and a man after Gods owne heart who saith that he was borne in sinne and brought forth in iniquity Psal 51. 5. from which Text as also from the testimony of the Apostles who saith that we are all by nature the children of wrath Ephes 2. 3. It is evident that all that were before Christ as also since Christ are by nature the children of wrath for if we observe the Apostle speaketh not of the time past viz. before Christs comming in the flesh and so saith we were the children of wrath but he speaketh of the time present for he saith We are all by nature the children of wrath intimating that the Passion of Christ as it was an Act viz. by the thing done did not cleanse us though under the Gospel from originall sinne or corruption of the flesh for that is only done by faith in his blood for as the Sacraments doe not confirme grace Ex opera operato by the thing done the same is in the sacrificing of himself for the sins of the world It is also confirmed by our Saviour Matth. 15. 19. where he saith Out of the heart proceedeth evill thoughts c. as also Gen. 8. 21. where it is said that the imaginations purposes and desires of the heart of man are evill and that continually or from day to day even from the day of his birth Chap. 5. Now in those places I have named we are not to think or understand them to be meant passively of the frame of the heart which was created of God for that is good because God created nothing evill but we are to understand it actually for that which the heart of man imagineth or frameth it selfe which is called the imagination or framing of the thoughts it is that The substance of thâ— heart nor evill but the actionsâ—â—i which is esteemed evill wherefore that place giveth no occasion to prophane persons to conceive of God as though he was the Author of evill For the heart as it is created of God is good the substance thereof is of God but the evill qualities thereof is of the corruption of our owne nature
the Spirit ergo they are perfect Ans This Argument proceedeth from that which is simpliciter simply and absolutely of the Spirit to that which Secundum quid after a sort is of the Spirit The workes of the faithfull are not absolutely the workes of the Spirit but they be so the workes of the Spirit as they be also our workes so they are pure as they proceed of the Spirit but impure and imperfect as they be our workes Obj. They which are conformable to Christ have perfect works but the faithfull are conformable in this life to the Image of Christ Ergo. Ans The proposition is only true of those which are perfectly conformable but so are not the faithfull in this life but only in part as the Apostle saith 1 Cor. 13. 12. Now I know in part c. And as our knowledge so our obedience both imperfect Obj. There is no condemnation to the faithfull Rom. 8. 1. therefore their workes are perfect Ans The argument followeth not for the priviledge of the faithfull and their exemption from condemnation dependeth not upon the perfection of their workes but upon the perfection of Christs righteousnesse imputed to them by faith Obi. Christ at his comming shall render to every man according to his workes but it standeth not with Gods Justice to give a perfect reward unto imperfect workes therefore the workes of the regenerate because they shall be perfectly rewarded are perfect works Ans The obedience of the faithfull shall be perfectly rewarded not according to the Law of workes but according to the Law of faith whereby the righteousnesse of Christ is imprinted and rewarded in them being theirs as fully as if they were their owne 2. Christ shall also judge according to their workes not as causes of their reward but as testimonies and lively arguments of their faith SECT 4. Obj. THe Scriptures ascribeth perfection to the workes of the Saints as it is said of Noah Gen. 6. 9. that he was a just man and a perfect man in his time Hezekiah also saith I have walked before thee with a perfect heart 2 King 20. 3. Ans These and the like sayings must be understood of the perfection of the parts of obedience not of the degrees of perfection that is the faithfull doe even exercise their obedience in every part of the Law but not in a perfect degree or measure 2. They are said to be perfect only in comparison of such as are weake and imperfect 3. Their sincerity and perfection is understood as being opposite to dissimulation and hypocrisie that their hearts were perfect towards the Lord that is unfainedly without dissimulation in which sence the Prophet David saith Judge me according to my innocency c. Psal 7. 8. Obi. The Apostle saith Whosoever is borne of God sinneth not 1 Joh. 3. 9. The faithfull being borne of God cannot sin Ans The Apostle in that place doth not understand the dwelling of sin but the reigning of sin for otherwise he should be contrary to himself who had said before Chap. 1. 8. If we say we have not sin we deceive our selves and the truth is not in us So they which are borne of God sin not that is sin though it remaine in them it reigneth not in them as the Apostle saith Though we walke in the flesh we are not after the flesh 2 Cor. 10. 3. neither was the Law given to justifie men thereby for the Apostle saith That by the deeds of the Law shall no flesh be justifled in his sight for by the knowledge of the Law commeth the knowledge of sin Rom. 3. 20. this then is the end and use of the Law viz. 1. It sheweth what God is viz. one that loveth Justice and hateth iniquity 2. It is a glasse wherein we may see that Image after which man was at the first created which now is defaced in him by sin 3. It is a rule and line after the which we should square our lives and actions 4. It sheweth the corruption of our natures and so it is a The end and use of the Law Schoole-master to bring us unto Christ So that this is the profit of the Law First to convince a man of his infirmities 2. To drive him to seeke the medicine of grace in Christ CHAP. XV. Treateth of the Popes dispensing with the Morall Law SECT 1. ANother of the Popish Tenents is That the Morall Law or any precept thereof may be by humane authority dispensed withall to which purpose the Popes Cannonists doe give to their Terreine god an infinite and unreasonable power these being their conclusions viz. Papa potest dispensare contra jus divinum The Pope may dispence against the Law of God 2. Contra jus Naturae Against the Law of Nature 3. Contra novum Testamentum Against the New Testament 4. Contra Apostolum Against the Apostles 5. Papa potest dispensare de omnibus preceptis veteris novi Testamenti The Pope may dispence with all the precepts of the Old and New Testament and that for these reasons following each of which shall receive its answer their first reason being this viz. SECT 2. Obi. AS amongst men the Law-giver may dispence with his Law so God that gave the Morall Law is therefore above the Law and may dispence with it And if God may dispence then the 〈◊〉 of the Church may certainly dispence because they are in 〈◊〉 â—â—ead Ans 1. As to that concerning humane Lawes which tend to The Law giver cannot dispence in human Lawes as to over throw them the common good the preservation of the Publique State the maintenance of peace and justice the Law-givers cannot so dispence as to over-throw the end of those Lawes as it shall be lawfull to disturbe the publique State or the like for this were to evert the very scope and end of the Law But yet in particular cases they may dispence as that where an order is that every one shall watch which is intended for the good of a City yet some may be dispenced withall and exempted from watching who may more necessarily be imployed for the common good for here although the letter of the Law be not precisely kept yet the intention of the Law-makers is observed which is to seeke and procure the common good So likewise universally the Lord neither will nor can dispence against his Law as to make it lawfull to have other gods to take Gods name in vaine and the like for this were for God to deny himself to be just 2 Tim. 2. 13. and to make it lawfull in generall to violate the precepts of the first and second Table were to deny his owne Justice and so consequently to deny himself for God is most true yea Justice it self and the Law is a perfect rule of justice yet in the particular determinations Exod. 3. 22. 22. 35 36. of the Law the Lord doth dispence as with Abraham sacrificing of his Son Gen. 2. 2. the Israelites
place helpeth not Lot sinned in the Mountaine Adam fell in Paradice the Angels in Heaven it is then but a meere fancy for them to think that a Monkes Coule a Cloysters life of a Hermites Weede can make a man more holy but it is to be seared that as Drunkennesse and Incense were committed in the Cavâ— so the Cloysters and Seles of Popish Votaries are not free from the like uncleanesse Obj. We read that holy men required often to desart 〈◊〉 as Moses Elias John Baptist yea our Saviour himself who often went apart to pray Ans That is no warrant for these Popish Professions aforementioned for these holy men did but for a time sequester themselves that thereby they might more seriously be given to Prayer and Meditation not leaving and renouncing their callings as the other superstitious people doe .. Againe they also in time of persecution fled into desart places therein shewing their humanity and infirmity least they might have been forced by persecution to deny the faith but these doe place the greatest perfection in this life in that solitary profession Like unto these is their superstitious Washings when they addresse Of their superstitious Washings themselves to consecrate the Heast and to approach unto the Altar muttering these words of the Prophet David I will wash my hands in innocency and so will I compasse thine Altar But this superstitious washing doth not justifie their Idolatrous service who whilst they wash their hands doe prophane Christs Supper and take away the fruitfull application and efficacy of his death by instituting a new Sacrifice Therefore as Pilate washed his hands and yet delivered Christ even to be Crucified so they wash their hands and yet doe crucifie Christ daily in the Masse in offering him up still in Sacrifice SECT 5. Of their Pennance and auricular Confession THeir Pennance consisteth of these three particulars viz. Contrition of the heart confession of the mouth and satisfaction of the worke Now all these may be in a reprobate as in the example of Pharaoh who confessed that he had sinned though it was no true confession being forced thereunto by the grievous plagues of Haile and Lightning that was upon him and his people Gen. 9. 27. for he simply confessed not his owne sins but now that is at this or that time I have sinned in this or that manner yea he also imitated satisfaction for he was also content to let the people goe As also in the example of Judas in 〈◊〉 may finde them all three as contrition and confession in these words I am guilty in betraying the innocent blood and satisfaction in the restoring of the money which be had taken to betrâ—y Christ But he wanted the fruit of true repentance the peace of the Conscience and clearing thereof before God by remission of sins as the Apostle sheweth Rom. 5. 1. Being justified by faith we have peace with God through our Lord Jesus Christ As also 2 Cor. 7. 9. 11. where he sheweth that repentance to salvation is wrought by godly sorrow not to be repented of and contrariwise that the sorrow of the world worketh-death viz. the counterfett repentance before mentioned as was evident in Judas But more fully to expresse their meaning in these three particulars they would have contrition to be just due full and perfect and such as shall last to the end of a mans life never expressing when a man may be out of doubt that he hath performed this contrition but shall be in a continuall suspence of the pardon of his sins they also appoint a full and perfect contrition of heart appointing no measure unto it and so make it a part of satisfaction of their sins before God appropriating that unto man which is only proper to God himself Auricular confession is that which they would have made to their Priests and Shavelings to whom say they we must reckon up all our sins which can never be for as the Prophet saith Who can recite all his transgressions As also Whom have I in heaven but thee or in earth in comparison of thee Again I said I will confesse my sins unto the Lord and so thou forgavest the iniquity of my sin As also in Psal 51. Against thee only have I sinned c SECT 6. Obj. THe Apostle James doth exhort us to confesse our sinnes one to another c. Ans In those words the Apostle doth not meane that we should confesse them to Popish Shavelings neither doth he injoyne us to confesse our sins one to another as though we might expect pardon from one another but to the end that we might pray one for another as the ensuing words doe make it appeare for otherwise none can forgive sins but God only Satisfaction say they is made by teares and prayers by tayle before this or that stone Taper Lamp Coules with fasting Sack-cloth Almes Pilgrimages large Offerings or the like by which they think they pacifie the Lord and pay that which is due to Justice and make amends for their sins whereas Christ being our Advocate Mediator and Propisiation for our Sins we need no other recompence or satisfaction our sins being forgiven for his Name fake 1 Joh. 2. 2. 12. seeing he is the Lambe of God which taketh away the sins of the World Joh. 1. 26. whose satisfaction being perfect and absolute is imputed to us by faith which no man can obtaine but he that is also sanctified by the Spirit so that the Apostle speaking of such like traditions Colos 2. 20. saith That they all perish with the using being the commandements and doctrines of men having only a shew of Religion and humblenesse of minde but the body is of Christ Col. 2. 17. which very words of the Apostle like a Thunderboult breaketh in pieces all the traditions of the Romish Church as of Vowes Auricular Confession Satisfaction Purgatory Pardons and whatsoever is by them added to the Word of God which their Monks define to be the Service of God and by which they declare themselves to be Anti-christians SECT 7. Of speaking in an unknowne Tongue in the exercise of Divine Worship THe next thing that presents it self is their reading the Scriptures in an unknowne Tongue whereas in common reason if a man make a Covenant he ought to know those things whereunto he bindeth himself and therefore the Papists erre exceedingly in that they suffer not the people to understand those things which they binde them to keepe seeing neither the Scriptures are read or the Sacraments delivered in such a tongue as they doe understand for the Apostle saith If I come unto you with tongues what shall I profit you 1 Cor. 14. 6. in which Chapter this errour is so sufficiently confuted as that it is needlesse to speak any thing more to that purpose Another of their positions is that faith is not to be kept with Hereticks for so contrary to the safe conduct given by the Emperour to John Hus and Hierome of
that sweareth by heaven sweareth by the Throne of God he should be contrary to himself for elsewhere he saith Sweare not at all neither by heaven for it is the Throne of God Mat. 5. 34. We are also commanded by God himself that we should sweare We ought only to sweare by the name of God only by his name Deut. 6. 13. Thou shalt feare the Lord thy God and sweare by his name which text our Saviour abridging Mat. 4. interpreteth it by the word only him only shalt thou serve So also Deut. 10. 20. Exod. 23. 13. it is directly forbidden that they should take the name of any other God in their mouthes 2. God reprooveth those that sweare by any other then by him as Zep. 1. 5. I will cut off him that worship and sweare by the Lord and Malcham 3. Invocation only belongeth unto God but the taking of an Oath is a kinde of invocation therefore it is a service due only unto God 4. In the taking of an Oath we call God to witnesse unto our Soules that God only knoweth the secrets of our hearts but neither Angels or Saints doe so Ergo. 5. He that sweareth giveth power to him by whom he sweareth to punish him if he sweare falsly but God is only able to punish the Soule Mat. 10. 20. SECT 2. Obj. â—Oseph did sweare by the life of Pharaoh Gen. 42. 15. Ans Some held that this was no Oath but a vehement kinde of asseveration as Hanna said to Eli As thy soule liveth 1 Sam. 1. â—6 and Abner to Saul Sam. 17. 56. And so they would have the meaning to be this As truly as Pharaoh liveth or as I wish his life and heâ—lth so it is true that I say but it is not all one kinde or phrase to say unto one present As thy soule liveth and of one absent to say by his life or soule it therefore shewed some infirmity in Joseph though he worshipped the true God yet he learned to speake as other Courtiers did to sweare by Pharaohs life yet rather of custome of speech or the more cunningly to conceale himself from his Brethren then of any purposed imitation of their superstitious Oathes therefore Josephs example can be no warrant for us to imitate Obj. It is usuall when men take an Oath to lay their hand upon the Gospel therefore it is lawfull to sweare by the Creature Ans Men using the externall signe doe not sweare by it no more then Abrahams servant did sweare by his Masters Thigh when he put his hand under it Gen. 24. 1. he sware by the name of God So the Lord saith I will lift up my hand to heaven and say I will live for ever Deut. 32. 40. and the Angel lifted up his hand to heaven and sware by him that liveth for ever and ever Rev. 10. 6. so they lay their hands upon the Book as a visible signe or seale of the Oath but they sweare not by the Book but by God the Author of the Book but of the two I rather approve of the lifting up of the hand as in the presence of God ' it being the posture which the Angels and God himself are said to approve of as in the texts afore mentioned SECT 6. The close of the first Booke LAstly and to conclude the Discourse touching the Popes Tenents of the first Magnitude I will close them with the Magistrate from whose Power and Jurisdiction they exempt their Ecclesiasticall persons whereas in the time of the Law from whence they derive all their trumperies if the Priest ministring at the Altar had committed wilfull murther might be taken from it and put to death by the Magistrate wherein appeareth the soveraigne right and power which then the civill Magistrate had over the Priests of the Law as they were subject to the Magistrate in which respect neither are the Ministers of the Gospel any more exempted now from the Civill power then them Priests were then for the Apostle saith Let every soule be subject to the higher powers Rom. 13. 1. In which generall speech none are exempted yea Christ himself who might have pleaded greater priviledges in that behalf then any refused not to pay tribute for avoyding of offence Mat. 17. 27. So that touching the outward man we see both Christ and his Apostles yeelded themselves unto Caesar viz. to the Civill Magistrate Thus have I by Gods assistance discovered the greatest part of the grand treacheries of the Church of Rome or their Masse of delusions by which they have melted away all true religion and devotion from their ignorant followers as also have drawn tribute and advantage to themselves by wasting and melting their suâ—stances and running it into their own Coffers the Lord therefore in mercy open the eyes of these poore Creatures who have been so long deluded by that man of sinne who hath so long reigned over their bodies and soules in that tyrannous manner and that they may apply themselves to the Prophets direction to aske for the old way which is the good way and to wâ—lke therein Jer. 6. 16. as also to give them a heart to loath and abhor those damnable doctrines which are maintained by him and his adherents so directly against the Word of God as hath been made manifest in this Treatise which the Lord in mercy grant The Second part of Romes ruine by White-Hall c. Wherein is contained the confutation of Prelacy with other erronious opinions of the times c. CHAP. I. The first Chapter treateth of Vniversall redemption SECT 1. HAving in the first Treatise displayed the highest or grand delusion of Anti-christ I shall now incounter with the second sort of them being as branches of the same Tree or streames of the same fountaine which remaine yet unlopped or dryed up in this Nation in which onset I shall in the first place adventure of that too much owned Tenent of Vniversall redemption which gangreen doth much endanger the Spirituall life of many a poore soule My resolution in the enterprise shall be only to strike at the head of the Argument viz. Whether Jesus Christ by his death and passion redeemed the whole world yea or no against which affirmative part if I shall prevaile the circumstantiall members will fall of themselves And 1. That these places of Scripture cited by them to prove their assertions cannot possibly be meant of every particular person in the world will plainly appeare by Christs owne distinction in that expression of his to his Apostles Joh. 17. 11. 16. by comparing of which texts it will evidently appeare that the elect are a sort of people which are in the world and yet not of The elect in the world â—nâ— yet not of the world the world in the world in respect of their externall forme and substance and yet noâ— of it in respect of their internall affections so that they are in the world no otherwise then the Soulâ— is in man as wil
was the custome of the Israelites to take off their shooes at the confirmation of such contracts as I have instanced in Boas who is said to take Ruth to wife before the Magistrates of the City by using these words viz. Ye are witnesses this day that I have taken Ruth the Moabite The custome of the Country to be observed in marriage it being a civil action the wife of Naomi to be my wife c So it being the custome of our Country to use a ring in the like act it ought not to be withstood by any so it be done in that manner as Boas did viz. before the Magistrate or in the presence of the Church or Congregation yea to use the same expressions which is also accustomed to be used by such parties viz. With this Ring I thee wed c. but that the Priest should claime it as a thing meerly peculiar to his office and that a certain stipent is absolutely due unto him for the Marriage or that the office is peculiarly proper unto their function is rediculous there being no president for it in the Word SECT 16. Obj. VVHat thinke you of the Purification or Churching of Women Ans Purification is a Jewish Ceremony and Of purification of women therefore ought to be abrogated the Judisme of it appeareth in that the Woman so to be purified must be covered with a Vaile which is a rag of Superstition Obj. What thinke you of the Vaile which Rebecca put on in the presence of Isaac Ans It was a modell of her modesty but what is that to the Vaile of the Church Obj. The Vaile is required by the Apostle in the Congregation 1 Cor. 11. 10. Ans That Vaile was imposed upon all women and not upon them alone which came to be Churched again the Judisme thereof appeareth in the offering imposed upon women as being pretended to be due to the Minister as Wages or Stipent which terme offering doth fully discover their Jewish heart and by the same rule they may demand a pair of Turtle Doves or two young Pidgions to boyl with a peice of Bacon for every male Childe that openeth the Matrix or Wombe of conception but that their other gratuity of and a good dinner they take to be better And truly these Ceremonies which these Popish Priests have These â—ovish â—â—râ—moâ—â—es declare what these Priests â—re used and yet desire to use doth fully discover them to be Priests of the Law and not of the Gospel witnesse their pomp in Apparell their coveting of Tythes or using of any Ceremonies which wil advantage them a penny witnesse their Surplisse or rather Surplusse-sees their Harth-penny and Garth-penny and for every Communicant two pence SECT 17. Obj. So that we agree in the substance it mattereth not though we differ in circumstances Ans I suppose you will not account him wise that will agree touching the meat and yet will quarrell for the bone Obj. Wherefore then is the quarrell begun in relation to the bone Ans Our Saviour condemneth such men as love darknesse Why ceremonies ought to be opposed râ—â—â—â—r then light viz. such as will rather maintaine an errour of tâ—â—â—â—een hundred yeares standing then a truth of sixteen hundred and odde yeares continuance and that because of some profit redounding to them by such meanes now in that the bone viz. matter of Ceremony ought not to make a difference amongst Christians let all of capacity judge who is most in fault seeing they are termed by them that desire them but as things indifferent which being so in their owne esteeme why should they not rather relinquish them then indeavour to uphold them by force of Armes especially when they appeare so repugnant to the will and appointment of Jesus Christ and all the reforming Churches of the times yea not only to retaine them for their owne use and service but also in a compulsive way to force such things upon those who know them to be rediculous and of no concernment in the Church of Christ yea let their owne Consciences judge whether in this they seeme to be what they pretend viz. such as hold them as things indifferent and not as necessary to Salvation when they yet endeavour with might and maine yea though with losse of lives and estates to uphold them Obj. Why may they not be vindicated as things indifferent by them that esteeme them so as confronted by such as doe not allow of them Ans Because we are not to reject light being offered and seeing the Lord is resolved to subdue Antichrist in every particular and would have us come utterly out of Babilon why should we desire to maintaine any thing that is contrary or repugnant to the will of Christ in his designe but being Christians rather endeavour to help on the work then any wayes to retard or oppose it As also seeing it is the thing which the Pope hath so long gaped after as a meanes to allure us to their pompeous and vaine-glorious worship adorning themselves with the gorgious Robes of Aaron and tearing in peeces the seamlesse Coat of Christ why should we adhere with them in the least particular but rather utterly renounce them and labour to suppresse them in our selves and others which the Lord give us hearts to accomplish The third part of Romes ruine by White-Hall c. Wherein is contained the Confutation of Presbitery c. HAving discovered the first and second degree of Popery I shall now enter upon the third in which encounter I shal charge them of the Presbiterian judgement who are so forward in condemning The Preface all but themselves for Schismaticks Hereticks and violaters of the Covenant and for the better progresse herein I shall present the chiefe heads of the Covenant touching Religion from which Magazine I hope to furnish my selfe with Armes and Ammunition not doubting to foyle them at and with their owne Weapons CHAP. I. Treateth of the Covenant c. SECT 1. THe heads of the Covenant in reference to Religion Two heads of the Covenant â—ouching Religion are these 1. That we shall sincerely really and constantly indeavour the reformation in Religion in Doctrine Worship Discipline and Government according to the Word of God c. 2. Without respect of Persons to endeavour the extirpation of Popery c. Superstition Heresie and Schismes c. and whatsoever shall be found contrary to sound Doctrine c. From which I inferre that who so doth not sincerely really The inference drawne from them and constantly endeavour these things above mentioned are guilty of the breach of Covenant But that the Presbiterians are guilty of all or most of these and so consequently violaters of the Covenant will appeare and that most evidently in these respects viz. 1. In the matter or subject which they compose their Church of 2. In the Pastors whom they make use of or set apart for Teachers of their Church 3. In the meanes they
forced to doe a thing contrary to his will but it is evident that those men who had formerly reâ—used the invitation was not compelled contrary to their mindes therefore there was no compulsion used by them messengers Obj. It appeareth by them whom the King tooke view of that they had been compelled in regard that one of them wanted a Wâ—dding Garment Ans No such thing for we read that Annanias Saphira Simon How farre 〈◊〉 may deceive Magus c. were no otherwise compelled then the â—est of the Beleevers and yet by their Hipocrisie they had got admission as Members of the Church of Christ as wel as the truest Beleever and so continued until the Spirit of God found them out and discovered their Hipocrisie and albeit the field of the Church cannot be throughly weeded from its tares must we suffer it therefore to be so over-spread as that the Corne cannot be discerned from them because some Hipocrites wil surke in the bosome of the Church so long as it is Militant by meanes of their Pharisaicall glosse and varnish which they put upon their actions must we therefore suffer all manner of scandalous notorious Blasphemers to cumber that little flocke Obj. It is said that the Servants did as their Lord commanded them which was to compell and if they had not been so compelled why was the word used Ans I have told you that a compulsive power is then said to be used when such as are obstinate and refractory are forced and constrained to become obedient and willing but them who so declared themselves were not compelled And according to the Simile such kinde of people as the other needed no compulsion to come to a Feast however to such a Feast And if we take the King there spoken of to be meant of a temporall King speaking to his Servants or Ministers then must the Parable also ayme at a temporall power but if it be meant of the Spirituall King Christ speaking to his Ministers or Messengers it must needs be meant of a Spirituall power which doth not belong to the civill Magistrate but to the Spirituall power of the Word in the Ministry thereof CHAP. IIII. Treateth of Cavalier Priests c. SECT 1. TO prove that those Priests whom they so imploy are not fit instruments for such a Calling or Office The Ministers they imploy viz. the Cavalier Priests not fit for such a service I thus argue All such Persons as obstinately and peremptorily confront the directions and precepts of Christ and his Apostles ought not to be imployed as Ministers of Christ But the Presbiterian Synod hath and doth admit of such men as doe absolutely oppose Christ and his Apostles Ergo in such Elections and Missions they doe wilfully and peremptorily oppose Christ and his Apostles and so consequently declare themselves violaters of the Covenant they so much plead for SECT 2. THat they doe imploy such Instruments as I have named I The numerous fry of them which yet remaine in that service instance in that fry of Cavilian Priests which are tollerated by them yea I blush to thinke what a Gallemaufrey or Hodgepodge they make in their Church whereas three parts of their Ministry and a third part of the fourth consisteth of Cavalier Priests yea it is to be admired in the highest degree that such fellowes who are companions farre more fit for Devils then such as professe Christianity should be employed in so sacred a Function yea when it was notoriously knowne unto the Sinod what persecutors they have been and yet would be of such men as the Sinod did consist of were it in their powers their words and actions still expressing their deadly hate both to them and the Government they would establish and yet for those men whom they so hate not only to make use of them to fill up their Classicall Parishes whereby to make themselves potent Wherefore the Presbiterians imploy Cavalier Priests in the world in having such numbers of Parsons and Viccars under their Jurisdiction but also to procure augmentations to the livings of divers of them either to the end that they may be more willing to submit to their Government or else to requite the good service they have already done for the Nation Now let all true Christians judge what will be the event of What hope of good can be expected from them the Presbiterian Government in this Nation by admitting such Antichristian Priests to preach Christ and what likelihood there is that such Priests should make choyce of Round-headed Elders c. if there be any in his Parish and what hopes of peace and truth can be expected when so many villaines shall be permitted to doe mischiefe by sowing tares amongst the wheat SECT 3. Obj. VVEre not those Priests you speake of lawfully called to their function or office Ans I deny they were for they cannot be lawfully called to Cavalier Priests not lawfully called to their office that office or function except either by an immediate calling from God as the Prophets and Apostles were called or by God and Man as was Matthias and the foure Deacons viz. by the Spirit of God and the Church where they are to officiate but that these Priests afore-named have neither of these callings will appeare by these reasons 1. In that immediate callings are ceased and therefore cannot Two sorts of calling to the Ministry of the Gospel viz. immediate and mediate be expected Gifts and Miracles being acted by the Apostles c. rather for the glorifying of Christ first comming in the flesh then after as will appeare by these Scriptures Joh. 20. 29 30 31. Mat. 20. 1. 8. Mark 3. 15. Luke 9. 1. c. As also in that the Man-hood of Christ is to be contained in the Heavens till the restoring of all things Act. 3. 21. therefore they that expect men to be so called and so gifted as the Apostles were to rebuild the Spirituall Jerusalem or to extract the Church of Christ out of the world and Antichristianisme may as well expect Christ comming None called now as were the Apostles againe in person which cannot be for the reasons formerly alledged and therefore it is impossible for them or any other to be so called to the publick Ministry in the Church of Christ in these times 2. As these Priests have not this immediate calling from God so are they not rightly constituted to their office by the immediate calling of the Church of Christ viz. according to the example of the Apostles in their constituting of Ministers it being then effected by the generall consent of the Church as of the Apostles Elders and Brethren as hereafter I shall make appeare at large SECT 4. Qu. WHat manner of calling have they Ans No other then the false Prophets had What calling the Cavilear Priests have whom the Lord himselfe complaineth of for preaching in his name and he had not sent them Ezek. 11.
their usuall practise was to baptize in the name of the Lord Iesus the reasons of which might be these viz. 1. Because that then they knew that through faith in him alone viz. as he was the Son of God and the Redeemer of his elect we should receive remission of fins and eternall life 2. In that they were satisfied that in him was contained the other persons in the God-head viz. the Father and the Holy Ghost in whose names they formerly used to baptize 3. In that they were to preach Salvation only in his name Act. 4. 12. of which Misteries before his ascention they were almost if not altogether ignorant as may appeare by their question unto him Act. 1. 6. Lord wilt thou at this time restore the Kingdome againe unto Israel Intimating that they knowing him to be of the Seed of David according to the Flesh thought he would like another Alexander the Great in a glorious manner have restored their former immunities and priviledges which they enjoyed before their Conquest by the Romans to which thing the request of the two ambitious Sutors did alude unto Mat. 20. 20. c. CHAP. IIII. Treateth of Johns and of Christs Baptisme c. SECT 1. Objection IT seemeth there was a difference betwixt the Baptisme of John and that of Christ Act. 19. 3. 4. 5. in regard that the Apostle is said to Baptize again such as were formerly baptized by Johns Baptisme Ans It was requisite that Beleevers should not only be baptized to him that was to come to which only Johns Baptisme did tend but that also they should be baptized in his The difference betwixt Christs Baptisme and that of Johns name being already come for otherwise the Baptisme of John and the Baptisme of the Apostles were all one and the same both of them Preaching and Baptizing to repentance as wil appeare by comparing Luke 3. 36. with Act. 2. 31. so that divers hands doth not make the Baptisme divers SECT 2. Obj. BVt it seemeth that the Baptisme in the name of the Lord Jesus was not altogether sufficient of it selfe without the gift of the Holy Ghost which the Apostles is said to give unto them who had been formerly baptized in the name of the Lord Jesus by the laying on of their hands as in Act. 8. 16 17. Ans The gift of the Holy Ghost was a thing which was not Christ commanded not his Apostles to give the Hâ—ly Ghost with bapism moâ—e then wiâ—h preaching alwaies confined to the act of Baptisme yea very seldome or never as I have shewed neither did the Apostles or any other offend in not giving it at that present time of Baptisme in regard there was no such command given by our Saviour to his Apostles as that the one should not be administred without the other or that he that had not the donation of the Holy Ghost should not administer the Sacrament of Baptisme as appeares by the Samaritans who received that Sacrament and not the Holy Ghost imediatly at the same instant as an inseperable concomitant annexed unto it as also by them whom Paul is said to lay his hands upon Act. 19. 4. 5. by all which it appeares that the gift of the Holy Ghost was chiefly given to the Apostles to testifie the dignity and excellency of their calling and Ministry and no more a concomitant to their Baptisme then to their Preaching it being as well given at the act of one as of the other instance in Peters preaching to Cornelius c. and therefore it may be as wel argued that none ought to preach but such as is of Peters ability to give the Holy Ghost with it as that none ought to baptize but such as are able yea and doth give the Holy Ghost with it But in regard that it is manifestly apparent that such have Baptized Such might Baptize that should noâ— or at the least did not give the Holy Ghost with it as either could not or at the least did not give the Holy Ghost with it we may safely conclude that he that is thought able by the Church to exercise the duty of a Pastor as Philip the Deacon was to the Samaritans may also administer the Sacrament of Baptism And that such Ministers or Pastors may permit such of the Brethren whom they think fit to execute the same office and that by the aforesaid example of Peter as Act. 10. 48. as also Act. 2. 41. where it is very probable that the Apostles made use of such Brethren as assistants to baptize who had formerly been baptized of them SECT 3. Obj. THere be divers who strongly affirme that the Baptisme in the name of the Lord Jesus was not a baptisme by water as was that of Johns Baptisme Ans It is manifestly apparent that the Baptisme which was Christs Baptisme a baptisme by water instituted and administred by the Apostles in the name of the Lord Jesus was a Baptisme by water as that of Johns and that by comparing of these Scripture viz. Act. 8. 16. with the 36. and 37. verses of that Chapter in which texts of Scripture we have first a description of that Baptisme by which Philip the Deacon baptized the Samaritans viz. the baptisme in the name of the Lord Jesus ver 16. and in the other texts of Scripture we have also the aforesaid Philip baptizing the aforesaid Enuch in water Now that Philip and the Enuch should goe into the water and yet Philip not to Baptize him with that water into which they entred would be a paradox 2. If that Philip so baptizing him should baptize him with any other Baptisme then that with which he had formerly baptized the Samaritans would be as strange as the other but both being confessed which with modesty cannot by any rationall man be denyed viz. that Philip baptized the Ennuch in the name of the Lord Jesus and also by water it must needs follow that the Baptisme of Jesus Christ was a water Baptisme as was that of Johns the difference being only that afore mentioned viz. that Johns baptized unto Christ as to come and the Apostles unto him being already come Again it would be as frivolous as the other to imagine that Philip should baptize in the name of the Lord Jesus with water and the rest of the Apostles and Disciples should baptize in the same name without water or that Philip did baptize and was ignorant of the manner and matter how and with what to baptize and therefore I admonish such as oppose this truth not to persist any longer in their obstinacy or give any further occasion to the enemies of God to blaspheame in that they who seeme to stand most for Christ most to villifie and nullifie his ordinances Obj. After what manner would you have Beleevers Baptized now Ans In the act of Baptisme the present Brethren are too rigged The present Brethren too rigged in the act of Baptisme which hath been some hinderance to the
either in or since the Apostles daies And thus by divine assistance I have discovered unto you the three first Ingredients whereby the Church of Christ may be brought into its former or primative condition viz. 1. In its Pastors or Gatherers 2. In its meet Members whereby it ought to be compounded as also the way or rule whereby they may be distinguished from the men of the world or worldly men which directions that they may be put in practise by all such who desire to see the flourishing of the Church of Christ in its pristine purity as also the desolation of the scarlet Whore of spirituall Egypt and Babilon with all her accomplices is the cordiall desire of the servant to all who are so devoted CHAP. V. Treateth of the Government of the Church SECT 1. HAving thus discussed of the three first Ingredients I The fourth Ingredient shall now treat of the fourth viz. Of the Government which ought to be observed for the regulating of Churches so gathered Obj. When the Church is gathered as you desire by whom and by what meanes would you have it governed so that it may agree with the will and appointment of Jesus Christ Ans To the first of your demands I answer and yet not I By whom the Church oughâ— to be governed but the Scripture that it ought to governe it selfe viz. by the reall Body thereof and not to be governed by any particular Members set apart from the whole or by any other Church to doe it for them without the consent or approbation of the whole Church SECT 2. Obj. WHat is that you tearme the Church Ans A company of Beleevers met together in What the Church is one place for the administration of the Ordinances of God to publick edification Obj. Who doe you terme Beleevers Ans Such as are willing and doe comply with the precepts of What a Beleever is Christ who hath said By this yee shall know yee are my Disciples if yee keep my commandements as also Joh. 14. 15. 21. 23. 24. and 15. 10. 14. as also Luke 14. 26. 27. it is not therefore every one that saith Lord Lord but he that doth the will of Christ that is his Disciple and therefore they are much mistaken that thinke the assumption of the name of a Christian doth make them one as the generality of people doe in these dayes Obj. Suppose there be one thousand Beleevers in one place or City must they all meet together at one place or else is it not a Church Ans I have no such drift in this definition of the Church as you would either opprobriously or for want of judgement cast upon me as that the Catholique Church cannot be a true Church because they cannot all meet together at one place for I acknowledge a Church may as well consist of part of the Beleevers How a church may be divided intâ— parts and yet continue a church of a city or kingdom as of all the Beleevers thereof Paul writing to the Galatians writeth not to the Church of Galatia as if they had all been Members of one individuall Body but to the Churches in Galatia in the Plurall so that as wel part of the Beleevers of a City met together may be termed a Church as well as if they were all met together therefore in such a case as when all the Beleevers of a City c. cannot conveniently meet together in one place to receive edification they may without all doubt meet at two three or more places each distinct from other so that as you Presbiterians erre in the generall so also in the particular diffinition of our Church SECT 3. Obj. VVOuld you have each of these particular Assemblies called a Church being contained in one City Ans Each of these particulars being governed by one and the same rule may as wel be termed a particular Church of that City c. as all the Beleevers of that City may be termed a particular of the universall Church instance your Parish Churches Obj. Whether ought the particular Churches of a City to have its distinct officers or no Ans Yes doubtlesse and yet there may be so few Beleevers in some place as that it wil afford none as when there shall be found but one family in a City c. Obj. If so would you have that family termed a Church Ans Our Saviour saith that where two or three are gathered together in his name he will be present with them Mat. 18. 20. and therefore one saith Vbi fides ibi est Eclesiae where true faith is there is the Church be they many or few Obj. Doe you inferre from hence that Church-officers are not needfull Ans I doe not deny the use of them or that there is no occasion for them but this I say to acquaint you that there may be some Churches which will not consist of so many persons as to make Officers and yet to leave some to be governed as in the Church which was in the house of Aquilla and Prissilla Rom. 16. 3. 5. or in the house of Nimphas Col. 4. 15. SECT 4. Obj. VVHether did our Saviour leave the power of Judicature to the reall or a representative Church Ans Let the Apostle Paul decide the controversie To whom did he present his Epistles to a representative part or to the whole Obj. I say to the representative part prove you the contrary Ans It is very easily done and for proofe hereof I instance first in his Epistle to the Romans where in the first Chapter and Christ leâ—t the government of his Church to the reall body thereof seventh verse he thus expresseth himselfe by way of dedication viz. To all that be in Rome beloved of God and called to be Saints c. Now if the representative Church which you dreame of in Rome consisted of all such as were beloved of God and called to be Saints in Rome then must it needs follow that the rest of the reall Body of the Church oâ— Rome was not beloved of God nor called to be Saints as also by the close of his Epistle it appeares by them whom be greeteth and saluteth that he wâ—â—t the said Epistle to the reall body of the Church in Rome unlesse you wil make Prisilla and Mary and the other women there mentioned to be of the representative Church which I perswade my selfe you will not I instance also in his first Epistle to the Corinthians where he is said to write to the Church of God which is at Corinth to them that are sanctified in Christ Jesus called to be Saints c. from which word is easily to be understood that all such in Corinth as was sanctified in Christ Jesus and called to be Saints were such unto whom the said Apostle did write his Epistle now unlesse you would have all these to be of the representative Church it must needs follow that he writeth unto others But least
you should not be satisfied with this that hath been spoken he giveth you fuller satisfaction in the latter clause of the second verse where he addeth to the former number of Saints spoken of at Corinth All that in every place call upon the name of the Lord Iesus now if you would have all that in every place call upon the name of the Lord Jesus to be of the representative Church then we shall soone agree Againe the second Epistle to the said Corinthians is said to be written to the Church of God which is at Corinth with all the Saints which are in all Achaia now shall we thinke that the Church at Corinth with all the Saints in Achaia were only of the representative Church if so what kinde of people would you have the rest of the Body to consist of SECT 5. Obj. I Must confesse by this you have spoken it is evident that Paul wrâ—t them Epistles and the rest to the reall Body of the Church to whom he sent them Ans If you had not I could have instanced in divers other places as Ephes 1. 1. Phil. 1. 1. Col. 1. 1. wherein then doe you require any further satisfaction touching the point in question which may not be concluded from your confession Obj. What can you inferre from my confession which may availe you in your enterprise Ans As much as possible I can desire for by granting to this That which was written to â—hâ— whole Church doth â—elâ—ng to the whole Church to effect which indeed you could not avoyd it must of necessity follow that whatsoever is contained in those generall Epistles to the whole Body of the Church must belong to the whole Church and not to any members set apart from the whole which you would have a representative Church Obj. You seeme to have read Doctor Stewarts Dupley to M. S. alies two Brethren who were Independants Ans Yes I have read the first and second part of it but the title of Independant which he putteth upon the quinque Eclesian Ministers rather suteth with himselfe Obj. Why doe you take him to be an Independant Ans Yea rather then the other for he that will rather subscribe He is no Independant that doth depend upon the Scriptures to the judgement of any reforming Church now extant then to the president left by Christ and his Apostles may certainly he termed an Independant rather then they who doe subscribe to the practise of the Apostles and doth relinquish the other But Doctor Stewart and the the rest of the Presbiterian Faction subscribe to the tradissions of their Orthodoxall Divines as they call them and not to the Apostles as I shall clearly make appeare Ergo such men deserve the title of Independants and not the other whom they so terme SECT 6. Obj. VVOuld you not have them depend upon their Classicall Provinciall and Nationall Sinods Ans We finde no such termes of prâ—heminence in Scripture as No such termes as Classical Provinciall or Nationall Sinods found in Scriptures I have formerly told you and therefore we are not to allow of any such place of dignity and if there had been a dependancy belonging to the Apostles after the Assention of Christ certainely it had belonged unto Peter as I have formerly shewed but that the Apostles did not absolutely depend upon the judgement of Peter is manifestly cleared at the decision of the controversie about Circumcision Act. 15. the due observance of which Dispute wil fully cleare the matter in question For 1. We finde that the Assembly collegated together to decide that controversie was not meerly the Apostles themselves who certainly either then or since was the most able to have decided it of themselves but we finde in the same text that the Apostles admitted also of the Elders of the Church then with them at Jerusalem yea and not only these but also the Brethren so that it is manifest that Counsell consisted of the reall Body of the Church then at Jerusalem and not of any members set apart from the whole 2. We read that albeit Peter was the first that opened the The Brethâ—en had a joynt interest and concurrency in all matters concerning the Church case in that difference as commonly he was in all other in regard of his boldnesse yet did the Apostles and Elders and the rest of that Church rather allow of the judgement of James then of Peter as we have it in the 22. verse of that Chapter whereas had they been absolutely to have depended upon Peters judgement it had been a presumption in James to have spoken or if they had been to have depended upon the judgement of James it had been the like for Peter to have spoken but that they were not bound to depend on either of them or any of the rest may appeare in that either all or most of them used their Christian liberty in the matter of Dispute as either Peter James or any other of the Assembly as cleerly appeareth in the seventh Verse 3. It is also evident that not only in this matter of controversie but also at other times yea the Apostles never urged the Church to confide in their Judgement or Doctrines further then they found it consonant to the Scriptures witnesse the Bereans whom they commended for so doing Act. 17. 11. SECT 7. NOw it thus appearing that there was no Priority amongst No priority amongst the Apostles the Apostles under their immediate calling why should there be any amongst the Ministers of Christ under their mediate calling if not amongst them equals why amongst these Againe to depend upon any unlesse we knew him or at least did beleeve him to be infallable were a meere madnesse and absolute Popery yea in such a dependance the Papists are to be commended above the Presbiterians for their dependance upon the Pope is on no other ground but that they think he cannot erre but I suppose the Presbiterians wil not deny but that their Classicall Provinciall and Nationall Sinods may and doth erre and therefore to depend solely upon such is no lesse then popery Obj. They hate Popery they will depend upon the Canonnicall Scriptures of the Old and New Testament Ans If so therein they agree with them whom they terme Independants and this they may doe without appealing to their Classicall Provinciall and Nationall Sinods for in matters of Divinity to appeale to such is either that we hold them to be infalible or our selves novices Againe thus to depend is to run What it is to depend upon one another our selves into an infinitum as from the Brethren to the Elders from the Elders to the Pastor from the Pastor to the Classis from the Classis to the Provinciall and from the Provinciall to the Nationall which if not infallible to whom unlesse to the Pope Obj. They hate the Pope I told you to the Canonicall Scriptures Ans And I tell you againe that the Canonicall Scripture
above a Presbiter no Deacon above a Deacon And if â—o how will your Classicall Provinciall and Nationall Sâ—â—ods â—oâ—d together by which you doe assume a power beyond the power which the Apostles used in the Church binding and consining your fellow Presbiters to observe your Injunctions and Decrees as if you were rather Apostles then Presbiters admitting only such Creatures as are of your owne stamâ—e into the Ministry and to such must all the Parishes of the Kingdome subscribe and admit of whether they have either seene or heard of them before or no your approbation is sufficient if they have but received the Popish stampe of Orders by your Predecâ—ssors the Bishops they are well enough otherwise not how gifted soever they be SECT 12. AGaine in your answer to his late Majesty you say That no other Persons or Officers of the Church may challenge oâ— assume to themselves such power as did the Apostles in that respect alone viz. because the Apostles practised it except such power belong to them in common as well as to the Apostles by warrant of Scripture which that it doth your Sinod is yet to prove You there also confesse that our Saviour and his Apostles did not so leave the Church at liberty as that any substantials belonging to Church Government which were appointed by Christ and his Apostles may be altered at pleasure and then I am certaine that your Classicall Provinciall and Nationall Sinods will not agree with the other left by Christ and his Apostles and therefore I beseech the Honourable House of Parliament to looke rather to the originall of those your Powers then the succession of them And thus you have made an Episcopall rod to whip your owne britch Obj. That which is called ordination was by the Apostles and a power established in the Presbitery and not in the Church as mâ—â—re beleevers Ans I have proved and shall prove that the Brethren as well as the Presbitery had a joynt interest and concurrency in all power which belonged to the Church CHAP. VIII Of the Churches power to chuse their Officers SECT 1. Objection HOw prove you the election of Pastors and Elders by the Church or people Ans Even by the renowned Doctor Stewarts The Church hath power to chuâ—e its Pastors owne confession in his learned Dupley where he voluntarily and ingeniously confesseth and acknowledgeth albeit to the marring of his Market that no Minister or any other Church Officer ought to be thrust upon a people or Congregâ—tion no more then a Husband is to be forced upon a woman against her will and that however such a Pastor may goe to the Pulpit and preach amongst them yet unlesse they consent he is not their Minister Thus far the learned Doctor And if so with what impudence have you of the Sinod dispatched your owne tribe to officiate where you your selves please by vertue of an Apostolicall power which you proudly usurpe unto your selves condemning it in others when as it so clearly appeares and that by a Bird of your owne feather that every Church hath power to judge of the ability and sufficiency of their Pastor Obj. If the Dector had thought you would have made such use of his expressions he would have kept them in however it is but one Doctors opinion Are you able to prove from Scripture that the reall body at â—erusalem had such power given them by the Apostles and Elders Ans Yea I am able to prove that they had a voyce in chusing The reall Church chose Matthias to be an Apostle of Matthias to the Apostleship from Act. 1. 23. SECT 2. Obj. THat text doth not say that the people viz. every one of them gave their voyce for if so then Mary and the rest of the women voyced also which was contrary to Pauls command who saith that women are to keep silence in the Church and therefore certainly none did voyce but such as had power to voyce Ans Neither doth the text say that the women did transgresse Women mâ—y prophâ—sie if so gifted that precept given by Paul in speaking but as you mightâ—ly mistake the Apostle in other things so in this for in that place where the Apostle commandeth women to be silent in the Church it is only meant concerning preaching and propheying as doth clearly appeare 1 Cor. 14. 36. and not of other conference in the Church for if so Aquilla surely did offend in speaking in her owne house it being a receptacle for the Church Neither is it altogether forbidden in the sence of Prophecying if they be so gifted Obj. I pray you remember your selfe doâ— not goe about to contradict the Apostle as that he knew not what he said Ans That which I have said I am able to justifie by Scripture yea by the Apostle Paul himselfe if need require Obj. Hold me no longer in dispence but satisfie me how it may be and not to contradict the rule set downe by the Apostle Paul 1 Cor 14. 34. Ans I shall prove it by the Old and New Testament and first in the Old Testament I instance in Miriam Numb 12. 2. where Aaron and Miriam object against Moses in these words Hath not the Lord also spoken by us Such Prophetesses also were Deborah Hanna and Huldah and in the New Testament Hanah the daughter of Pannuel as also Philips foure daughters which were Prophetesses Act. 20. 9. SECT 3. Obj. BVt were these Prophetesses to teach publickly Ans These Prophetesses being extraordinarily stirred Gifâ—s of Prophesie aâ—e given to â—diâ—â—â— the Church up did also publickly Prophesie and not only privately in their families as may appear by these reasons viz. 1. Because the gift of Prophesie was given them to edifie the Church withall 1 Cor. 14. 3. they then having the gist did use it to the right end viz. publickly 2. It is confirmed by example in that passage I have named touching Miriam Numb 12. 2. Hath not the Lord spoken also by us 3. Deborah is said to judge Israel publickly being a Prophetesse Jud. 4. 4. she did therefore exercise her Propheticall gift publickly 4. The Apostle Paul himselfe dis-alloweth not of it 1 Cor. 11. 5. where speaking of women Prophecying saith not that it is unlawfull for women to Prophesie but that it is not decent for them to Prophesie with their heads uncovered by all which it appeares that some women in Pauls time being Prophetesses such as Philips foure daughters did Prophesie and that publickly Obj. The Apostle there doth not speake of the particular act of women but of the act of the Congregation which is said to pray or prophesie Ans It is apparent to the contrary by the use of the Word elsewhere viz. Ye may all prophesie one by one 1 Cor. 14. 31. for there the Apostle speaketh of the particular act of Prophecying Obj. Wherefore then doth the Apostle injoyne the women silence in the Church 1 Cor. 14. 31. Ans To reconcile these places
did your Predecessors sure you 'l say What would you have us doe which is the way That he would have us walk in I reply The first thing you 're to doe is to deny Your selves that is that you would condiscend To take Christs yoke upon you that 's the end For which he hath exalted you but I Much feare your answer will be to deny To weare that yoke or beare that burthen light Vnlesse with Nichodemus in the night They 're yet too meane for you what such as yee Turne Tub-preachers tush fye it cannot be You that are Steerers at the Helme of State Is' t fitting such as you should congregate Your selves with poore base and Mechanick men As Taylors Millers Weavers Coblers when You may be honour'd as to your degree Amongst the Churches of the Presbitry Reply Doe but confesse your selves to be but Men Wormes Earth and Ashes Dust and Clay and then Boast out your fills of your great Birth High honours riches wisedome here on earth And see what they amount unto or what Christ will respect you more for this or that Againe what is so done to you by such Which at the present is not very much Is meerely for to draw you to their lure For well they know applauses must procure The station of their present Hierarchy Or else it falls even to eternity And therefore 't is they warble out such notes Even to the straining of their very throates For the continuance of Magistrates And Ministry but the o're-powring Fates Hath otherwise decreed that you or they Shall reigne as formerly hence-forth for aye I doe confesse in reference to the Law Of Nature and Nations there is an Ave Full feare reflects on you from such as doe Transgresse them Lawes in that you are a foe To such like Agents causing them to be Punisht according unto that degree By which they doe offend But as for such As keep without your verge you cannot touch At least you ought not you 're no more to those Then Herod was to Christ who did oppose Him both by word and action as likewise The Apostles did the Scribes and Pharisees Yea all their Acts doth plainly shew how they Did slight their threats rather then disobey The heavenly pleasure yea although it were To losse of life yet would they not forbeare But now the Church of Christ hath hopes to see You condiscend to their Fraternity And not hence-forth to curbe them by that power Ordained to protect them not devoure And therefore heare O Kings and Rulers all Harke with attention listen to the call Which now invites you for to entertaine Christ for your King who is resolv'd to reigne O're you and yours either by love or awe But rather doth desire that love may draw our hearts for to comply to beare his yoke If not then know there is a heavie stroake To be laid on you with an Iron Rod Even by the hands of a provoked God The which will crush your powers and make you know That as in things above so here below He hath the Kingly power and will direct All such whom he vouchsafeth to protect Relinquish therefore all your powers whereby You hitherto have rul'd by Tyranny Over that little Flock which Christ doth owne As his peculiar Sheep and now made knowne Vnto this present age that thereby yee May have communion with their unity Refuse not therefore those his invitations As you intend the glory of your Nations Doe not excuse your selves or make delay For it is dangerous now is the day Of exaltation and of such renowne As farre excelleth that your Kingly Crowne Affordeth O then yeeld a free consent Vnto his now declared Government For thereby will be added to your Graces A Priest and Prophet-ship in heavenly places For thereby will your pomp now transitory Be changed into everlasting glory For thereby will your fraile and fleshly nature Be made Divine and of a Christ-like stature Yeeld yeeld obedience then that when yee dye Ye may be crown'd with immortality To the present Clergy The next I have to deale withall are those Of the Sasardoll Tribe who yet oppose That Gospel method which our Saviour left To regulate his Church and hath bereft It of that glory which it once injoy'd Yea have attempted even to have destroy'd It root and branch witnesse that beast-like man Of Rome who through his pride of heart began The grand Apostasie as also all That have officiated by his call Since that revolt as you proud Prelates and You Presbiterian Priests who yet withstand It to your utmost power but all 's in vaine You strive against the streame for Christ wil reigne Above you if not over you therefore Forbeare your proud attempts you can no more Now if it be the great Law-givers minde To furnish me with light and strike them blinde Will you gaine-say't Or say he hath done ill By doing so Dare you oppose his Will For ought you know he hath ordained me As a fore-runner of him for to be Against his second comming and how can You know a Prophet from another man But by his speech or writing 'T is well knowne I am no Atheist neither have I showne My selfe a friend to any other Sect Nor have I gone about for to erect A new-found fantasie in this my Booke To trifle time away nor doe I looke For popular applause of any he Who in opinion is the nearest me But God's my witnesse before whom I stand The very cause I tooke this taske in hand Was for to purge Christs floore and so to sift The chaffe out of the wheat and so to lift The Pope out of his Throne all which may be Done easily if that you thus agree As I have written But if you refuse To take that course set downe and thinke to use Some other meanes to bring the worke about To crosse the way which I have here found out Being the old true way I doe declare You seeke to ruine and not to repaire The Church of Christ which in the end will bring Destruction to you all in every thing Consider therefore and the Lord grant skill To every one of you to doe his will The Authors Petition to the Supreame Power of the Nation by Divine Providence now residing in the Commons of England assembled by their Representatives in the Grand Court of PARLIAMENT In the Names and behalfes of all such Christians as are or desire to be seperated from the world and Antichristianisme to practise Religion in Doctrine Worship and Dâ—cipline accoâ—dâ—â—g 〈◊〉 hâ— wiâ—l â—nd appointment of Jesus Christ in his VVord I. THat all such of the Clergy as have disclaimed their call to that office of Bisâ—ops c. and have already practised according to the precepts of Christ and his Apostles in gathering of Churches by way os Baptizing Beleevers may have the freedome to persist in that Method publickly without the let or molestation of the men of the world behaving
we may read Luke 3. where he exhorteth the Jewes to bring forth fruits meet for repentance or as became penitent men and nor to think it were sufficient then to say they had Abraham to their Father in that the time was come that they must expresse that faith publickly themselves which was in Abraham and that if they refused so to doe that then rather then God would wâ—nt a people to professe him he would raise them out of the very stones that should effect it and this was in regard of the then so neare approach or manifestation of the person of Christ who was the light it selfe and thus each of these Baptismes did prefigure other untill it came to the highest pitch viz. the most glorious Baptisme of Christ viz. of the Holy Ghost and of Fire which was accomplished at the day of Penticost Act. 1. 2. 3. 4. at which time it was delivered in its full perfection SECT 8. Obj. BY your owne acknowledgement the Sacrament of Baptisme having attained its perfection it ought to be delivered now in that nature or else it is not punctually exhibited by him who doth administer it Ans That doth not follow for the gifts of the Holy Ghost Why the Holy Ghost was given in to that power to the Apostles at the â—east of Penâ—icost was never given in that power and efficacy by the Apostles as was then by Christ that being a Baptisme which Christ did peculiarly promise to bestow upon his Disciples only to the end they might be inabled the better to carry on that great designe he had then to act by them as will appeare by our Saviours expressions Act. 1. 5. But yee shall be baptized with the Holy Ghost and with fire c. intimating them only whom he meant to implâ—y as also ver 8. but yee shall receive power after that the Holy Ghost is come upon you and yee shall be witnesses unto me c. Obj. We read that whilst Peter prâ—ached to Cornelius and his Kinsmen that the Holy Ghost fell upon them and that they spake with tongues and glorified God Ans But we read not that the Holy Ghost appeared in the VVhy miracles were pâ—â—mitted shape of clâ—ven tongues like as of fire c however the gift there spoken of was not the donation of Peter himselfe but of Christ neither can it be expected that the like gift of the Holy Ghost should be now given as was then by the Apostles in regard that such Miracles was only permitted for the bringing in of the Gospel into the world as also for glorifying Christs first comming in the flesh and albeit the Apostles had power to give the Holy Ghost yet did they not alwaies exercise it for when Peter baptized that number spoken of Act. 2. 41. it is not said that he gave the Holy Ghost with it neither is it said to be given to the Jaylor the Eunuch Lidia and many others Obj. In all the places you have named it is not said that the Holy Ghost was not given at the time of their Baptizing so that iâ— is only your suspicion that it was not given at that time Ans It is punctually proved Act. 8. in that passage concerning Baptisme admiâ—iâ—â—red without the donation of the Holy Ghost Philip and the Samaritans whom he is said to have baptized ver 12. as also of Simon Magus ver 13. yet notwithstanding that baptizing them by Philip it is said that the Apostles being then at Jerusalem sent Peter and John unto them who is said in the 15. ver to pray for them that they might receive the Holy Ghost for as yet saith the text in the 16. ver he was not fallen upon none of them only they were baptized in the name of the Lord Jesus And in the 17. verse it is said that they laid their hands upon them and they received the Holy Ghost In which passage we may observe 1. That Philip did Baptize without the additionall gift of the Holy Ghost given with it 2. That it was not Johns Baptisme wherewith he did so baptize them but that of Jesus Christ and 3. That the Holy Ghost was given by other distinct parties after the Samaritans was so baptized by Philip. It is evident then that Philip did not give the Holy Ghost to them Samaritans whom he Baptized and therefore it must consequently follow and that of necessity that Philip either had not the power to give the Holy Ghost or else it was no usuall thing for to give it upon such occasions SECT 9. Obj. PHilip being but a Deacon peradventure had not the power to give the Holy Ghost to them Samaritans Ans If he had power to Baptize and not to give the Holy The Holy Ghost seldome given at the time of Baptisme Ghost it proves that such an one may Baptize as cannot give the gift of the Holy Ghost so that you are met with either way yea it doth plainly appeare by Scripture that the Holy Ghost was seldome or never given in the act of Baptisme but sometimes before Baptisme as at the Sermond made by Peter to Cornelius Act. 10. 44. and sometimes after Baptisme as in that fore-named passage of the Samaritans yea it is without dispute that such might Baptize who could not or at least did not give the gift of the Holy Ghost with it Instance in Philip as also in that passage touching Cornelius where Peter is not said to baptize them to whom he preached for the text saith he commanded that they should be baptized now whom was there present to command but either Cornelius or his Kinsmen or his six Brethren which came thither with him from Joppa and for Cornelius and Kinsmen to baptize one another is rediculous to imagine therefore it must needs follow that it was the six Brethren or some of them which had not Cornelius and his company formerly received the Holy Ghost 't is likely they could not have obtained it by any donation from them but whether them Brethren had the power to give the Holy Ghost or no it is apparent that divers have been baptized at which time the Holy Ghost hath not been given as in Acts 18. 8. c. by all which it appeares that Baptisme may be administred by them who could not or at the least did not give the Holy Ghost with it SECT 10. Obj. THe Apostle seemes to câ—â—â—radict that Precept given by our Saviour unto tâ—â—â— Mat. 28. 19. willing them to baptize in the name of the Father Son and Holy Ghost it being the Apostles practise to baptize only in the name of the Lord Iesus as these Scriptures witnesse viz. Act. 2. 38. and 10. 48. 19. 5. 8. 16. Rom. 6. 3. Ans There is no question but the Apostles did follow that VVhy the Apostles baptized in the name of the Lord Jesus direction of our Saviour during the time he was resident in the flesh with them but after his ascention