on their backs or must they be our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a lustration or expiation for those curses which are due unto us all Can they make and impose Laws Were the Liturgy Canons and other decrees established by their Authority alone Do not we own the King Supream upon earth Have not the Laws the superscription and stamp of his Royal Assent Are they not the product not as your Covenant of a part but the whole Parliament King Lords and Commons And yet by a wilful kind of Sophistry you are still casting all the Odium as you intend it upon the Bishops who are but the Trustees Heb 3.2 to see the execution of those Laws Therefore as Moses was faithfull to him that appointed him in all things concerning the Lord's House so these Aarons must be men of fidelity in discharging that trust which is reposed in them by the supream Authority of this Kingdome concerning the affairs of the Church according to the pattern which they have received in the Mount I mean from the Legislative power of the Land Indeed should they coyn Articles of Faith like that Romish Dictator and impose them upon the Church then there were just cause of complaint But whilst like Ahasuerus they only inquire what they may do according to law to those that break the Commands of the King take heed lest whilst you level your darts at them you hit the Throne But why do you impute the Plague unto the Bishops Esth 1.55 Doth this savour of a Christian spirit I had thought that in general calamities every man should have laid his hands upon his own heart and suspect himself to be that Achan that troubles the Camp that Jonah which occaons the storm and say with the Apostles though innocent Master is it I And not like Solomons Harlot wipe our mouths or with guilty Ahab lay the fault of troubling Israel on good Elijah Will you still be the worser sort of Conformists resembling the murmuring Israelites if any thing went amiss with them If they wanted water or meat for their lusts then Moses was in all the fault in bringing them from the flesh-pots of Egypt Will you needs conformyour selves to those idolaters that Jer 44.18 looked upon them that reclaim'd them from offering incense to the Queen of Heaven to be the cause of the Sword and Famine or those Heathens that sent the Christians to the Lyons if Nilus did not swell high enough to make their fields fruitful or if their Legions miscarried in the Field So unhappy are our Fathers if their teeth must be set on edge as oft as the people eat sour Grapes This will make their backs crack though made of steel if every mans burthen must be laid on their shoulders they are objects of pity rather then envy if our faults must be whipt on them and they must be piacular oblations for us Good Sirs learn more candour morality justice and charity hereafter and see that ye speak every man the truth to his neighbour Some of you have so blackened these reverend Fathers and put them into such a strange and monstruous dress by calling them the Members of the great Whore of the Beast of Babylon Idolaters Haters of God and Godliness the verymystery of iniquity and those principalities and powers which Christ came to cast down or as this Scribe does more then insinuate page 53. Esteeming Ceremonies above Souls That I dare boldly aver that some of the seduced Herd who are ignorant of their Integrity eare of the Churches bounty publick spirits Piety and Loyalty do scarce believe them to be men or if so yet that they are some terrible Cannibals that came out of some strange Land I was not long since desir'd to Preach to a Congregation that had been instructed by one of your selves A Gentleman told a Country-man there after Sermon that his Son was an hopeful youth and might in time be a Bishop The man startled presently with fear or indignation I know not whether saying God-forbid that ever my Child should be a Bishop Sure this man thought his Child should be transformed into some strange shape have been converted into an Egyptian Mammaluke or paid as a tribute-Child to the Grand Signiâ—r and so have been brought up in the Mahumetan Religion and made a Janizary to that Emperour Thus the spies to the intent they might disgrace the Land of Canaan said The Land did eat up the Inhabitants thereof Numb 13.33 And in our remembrance even at the beginning of these late times some malicious Poers told the World that the Royalists eat up Children and train'd their Horses under ground c. Can such weapons prosper as are sharpned at the Forges of the Philistines Can such Champions hope for success that go dewn into Egypt for help Cutting and lancing with lyes as with sharp Razors Is there no way to undermine the sacred order of Bishops but by digging as low as Hell in slandering the footsteps and traducing the Persons and Government of those servants of the Lord of whom this treacherous World is not worthy Gal. 5.20 If this be your zeal it never came down from Heaven Calvin Episâ— 3. but it is a meer work of the flesh it is such a zeal quo nunquam arsit Elias which never inflamed the hearts of Gods faithful servants There were just such zealots indeed in Jerusalem a little before its Conquest by the Romans And I wish you may not shew your selves to be their off-spring and so become as ominous to us in ringing the knell of our Native Country CHAP. IV. Subordination of Presbyters to Bishops and the Honorary Title of Lords given to the Bishops are no just impediments to Conformity YOu are not a little troubled that you must truckle under Bishops Nor will you own any such distinction betwixt you and them Whence this ariseth as to the sublimity of your spirits I have touched upon before I desire still to be serviceable unto you by removing and dispelling such clouds which interpose their gross bodies betwixt you and us It is not my business to dispute this Polemical Article at large which my betters have done so fully that there is nothing to be gleaned after them What can he do that comes after the King Their Arguments stand like a firm Mountain against the popping squibs of all Arrius's Disciples Only let me reason with you in a word or too according to my own observation and reading Was not Aaron above the Priests Levites Nethenims Were there not Archiflamines amongst the Romans by the very light of nature Were not the Disciples think ye inferiour to the Apostles Were not the Ministers in Ephesus and Creet subordinate to Timothy and Titus What think you of the superintendants in the Lutheran Churches of the leading Presbyters in Geneva and here at home Did they go so equally hand in hand with their Brethren without advanceing one step before them 〈◊〉 〈◊〉 〈◊〉
life Eusebius p. 168. he thought himself then to have attained true life and so was willing then to sing his Nune dimittis Epist 23. before he had committed any after sins I shall here conclude with the words of Saint Austin As for those that are not contentious this answer is sufficient but to those that are peaceable and ingenious this is more than enough CHAP. XI Concerning God-Fathers and God-Mothers THat scruple about God-Fathers and God-Mothers I am even ashamed to mention For though there is not the same necessity now as when Heathenism was more rife Isa 8.2 yet how can a Covenant be well entred into without some Sponsors Luk 1.59 How might this Church-ordinance not to speak of those texts of Scripture which may seem to countenance it contribute towards the vertuous education of Children especially where Parents are either dead or negligent were the first institution hereof rightly observ'd and did these stipulators or side jussors conscionably perform their duties and promises But we are still apt to accuse and traduce the usages of the Church when the fault is in our selves We are most of us for Infant Baptism yet we grudge that these tender babes should be brought upon other mens feet and as Saint Austin goes on that they should make confession by other mens mouths though when they come to age the obligation lies wholly upon themselves This exception is the more unreasonable when we consider the reasons brought to enforce it As 10. They must renounce the devil and all his works this troubles them But can any Christian doubt or demur about this May not I say what Eliah said How long halt ye between two opinions 1 Kings 1.21 If the Lord be God follow him but if Baal I may add if the Devil follow him For my own part what Saint Basil sayes was customary at Baptism I do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 spit at and defie the devil and all his works But I find there are three things you much boggle at the renounceing First the Devil Secondly War against the King Thirdly the Covenant 20. You are afraid to attribute too much to your own strength by promising what you are not able to perform Whereas both the Catechism and Lyturgy have professedly provided against this fear for the Catecumen sayes He will do as his God-Fathers promised by the help of God And after those solemn promises to shew that our ability is from above the Minister prayes Grant that he may have power and strength to have victory and to tryumph against the Devil the World and the flesh VVhy do you not direct this plea against Saint Peter commanding us to resist the devil as well as against our practise CHAP. XII No good Christian need be offended at the Cross in Baptism THe terrible Ghosts which haunts our Fonts and affrights you from our Baptismal form is the Cross yet if you would but consult the thirtieth Canon whither you are referred this spectrum would loose its vizard For there 't is declar'd to be no part of Baptism at all therefore in our private Baptism 't is not injoyned Strain no more at gnats and we shall agree What though the Cross is abus'd by the Papists Make it good if you can that therefore we may not use it for so we should not look up to the Sun and Moon nor warm our selves by the fire because some of the Heathens have ador'd them That influence of the Brazen Serpent being destroyed by Hezekiah carries Bellerophons letters along with it I mean its own consutation Mark this was done by the King by Hezekiah You well know there is great difference betwixt the Papists using the Cross and ours they before we after Baptism they as an Operative rite to expell the devil we only as that which signifies and puts us in mind of Christ crucified and that we are not ashamed of a crucified Saviour and this not Sacramentally for we own but two but Morally You think it no superstition to tye a string about a childs finger to put him in mind of his errand I am sure I have many profitable and wholsom thoughts suggested to me from the picture of death which hangs in my study before my eyes We are not so spiritual as to stand in no need of visible Hieroglyphicks Some Christians in the Indies were so much convine'd of the usefulness of the Cross that they caused it to be burnt with an hot iron in the foreheads of their children That as the Jews had their Philacteries upon their Garments so these carried about the badge of their profession upon their faces It were easie to mind you what opinion Constantine had of the Cross and how good Theodosius forbade this sign to be engraven on the Earth Polydore Virgil. p. 450. or Marble Ne hominum pedibus tereretur lest men should trample upon 't I cannot but commend that Italian Friar who preaching concerning the Cross held it up and kissed it yet afterwards to shew he did not idolize it he brake it to pieces You cry out indeed upon significant ceremonies as if presently they were Sacraments as if a Sign were both the genus and differentia constituting the essence and definition of a Sacrament By the same Logick I have heard a punie Sophister proving a Man to be an Asse because he is animal But to me a Ceremony would be of no use at all if it were not significant and according to the Apostles rule in its kind tending to edification Sure none are so gross as to think we maintain any Jewish rites signs of Christ to come in the flesh which were all consummated and abolish'd at the birth and death of Christ This is such a charge as that was against the primitive Christians that they worshipped an Asses head and eat their own children As for the Cross which is called Transient wherewith men cross themselves upon occasions I find Mr. Perkins acknowledging it Perkins prob in the purest times of the Church And Saint Jerome gives advise and direction to a young woman that she might the beter avoid the temptations of the unclean spirit and live a chast Virgin life ut Crebro signaculo crucis frontem muniret Ad demotriadem p. 67 p. 46. and the Christian Poet Prudentius treads in the very same steps Fac cum vocante somno castum petis cubile Frontem locumque Cordis Crucis figura Signes Crux pellis omne crimen And whether Christians are not still propense upon emergent dangers and affrightments to renew the same practise if others were silent I could give an experimental testimony And if as Mr Baxter tells us the very naming the words Jesus Christ hath droven away Witches and Devils why should it be thought incredible that this sign which puts us in mind of Christ crucified and may occasion our prayers to him may not do the like I know you will blow away all this with that common blast
from their chaff in unsettling them from their Lees and securing them from the common Mass These discern not the Image of God upon the King They smell none of Gods Oyl upon him but look upon him as an ordinary person and so they conceive not themselves under an obligation of Conscience to pay that reverence and obedience which is due unto him These are apt to mistake Manassey for Ephraim Eli for the Lord Eliab for David What is this but to open a flood gate to let in all manner of confusion I am not afraid to say that those that are good men will have War with this Amalek from generation to generation But that which yet increases the earthquake in my Bowels and makes my knees justle one against another is that men pretending to be refin'd and more than ordinary spiritual and religious should break their allegiance and teach men so That after such a shipwrack as we have seen they should still refuse the plank of repentance whereby they might sail safe to shore and are so far from retracting this pernicious errour by declaring and swearing that 't is not lawful to take up Arms against the King that so they might make some satisfaction for their former misâ—â—riaâ—e Stop the sluces of future rebellions 〈…〉 deluded followers who are 〈◊〉 even sworn to follow the dictates of 〈◊〉 Masters and count it part of their service to God to do what disservice they can to the King Methinks such incendiaries when they see any of their followers going to execution for their traiterous exploits they should see themselves executed in them and say to the executioners in nos convertite ferrum Methinks they should also fear lest this guilt should follow them after this life into another World For 't is no new opinion that punishment will increase as men grow worse and worse thorow our examples and doctrines which we have left behind I say the paroxism of my sorrow is the more heightned when I see men even justifying their former actings as Jonah did his anger Challenging all men to charge them with doing the least personal injury to any Vâ—ndâ—â—â—â—â— on of Fâ—at Luâ—â— pâ—â—â— and professing to give satisfaction to any that can justly claim it they are the words of Doctor Owen As if it were possible to carry on a War to act under our revolutions with the greatest zeal and vigour and to keep many many persons from the injoyment of their rights were not to be guilty of personal injuries And if he should give satisfaction to all that might justly claim it let his estate be what it will I dare with a better grounded confidence averre Non est solvendo But if this be no answer to the Doctors challenge I could whisper in his ear some notes of a thansgiving Sermon preach'd in Christ-Church in London upon the overthrow of the Leyellers at Burford which must needs abate his confidence The circumstance of time and place may probably quicken and refresh his memory Nos utinam vani I have no ill will to the person of the man but rather have cause to own some civilities from him much less have I a purpose to insult over Bajazet in his cage or any others that are descended to the bottom of the wheel I well remember what Lewis King of France is reported to have said when he was counselled to demolish the Duke of Bedfords Tomb What Honour will it be to spoyl his Monument who being alive would have disquieted the proudest of us all Speed in H. 6. My scope is according to the purport and tenour of this discourse to invite my Brethren and O that I could thorowly perswade them not only to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a confession of their errors in general but to an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 A confession of this particular in taking up Arms that they have been out of the way themselves and have also misled others Such a Palinodia would be more acceptable to God and good men than all evasions wiping of mouthes or writing Tostatus his Volumes in a way of justification of their actings Though by this course Sirs you may seem to consult your own shame yet it would preserve your names better than Brass and Marble This would be a means to attone God to make the King sleep securely in the lap of his people to prevent jealousies to take off the former scandal from our Church and to ease your own souls if you are sensible of that crude matter which lies upon the stomacks of your Consciences For Torah which signifies confession comes from a root which signifies to cast forth because it eases an aking heart as vomit doth an oppressed stomack Quid hoc mali est this is a strange kind of sin quod naturalia mali non habet timorem pudorem Tertuâ— Apologeâ— p. 18. tergiver sationem poenitentiam deplorationem Quid hoe mali est cujus Reus gaudet Cujus Accusatio votum est paena felicitas If you slight mine take the Prophets counsel Take unto you words and turn unto the Lord Say unto him take away all our iniquity and receive us graciously-Ashur shall not save us Hof 13.2.3 we will not ride upon Horses neither will we say any more to the work of our hands ye are our Gods What the Lord himself spake to Job's friends give me leave to speak unto you Job 42 8â— Take unto you now seven Bullocks and seven Rams and go to my servant Job the King and offer up for your selves a burnt offering and my servant Job the King shall pray for you for him will I accept least I deal with you after your folly in that ye have not spoken the thing that is right If you shall return me the same answer as Rich Chremylus did when he heard the commendations of poverty 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Arislâ—◠〈…〉 say what you will wee 'l none of your advise 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Antoninus in vita sua 1.6 I am resolved to be avenged of you For I will never be like you If I do amiss I will acknowledge it and though I may erre yet I will not be an Heretick though could I prevail with you in this suit the comfort would be the Churches and therein mine the glory Gods but the greatest advantage would be your own for repentance as well as love will cover a multitude of sins I have read of an African Theif condemned to dye by Mauritius Eutichiuâ—â— Tomo socundo p. 199. before he was executed he prayed that God would pardon his sins as he did Peters Hezekiahs the Thief on the Cross his eyes ran down with tears and his handkercheif was thorowly drench'd with the same When he was dead the fiends came to challenge him for their own they weighed down the scale with a black catalogue of his sins which they had ready prepar'd At last there appeared two Angels in white and they put the