they sinned that word that might have been purely and unsported given to the Father through negligence forgetfulness wilfulness might not have been delivered intirely and perfectly to the son but now in writing none of these can alter the age that now is can know if others do corrupt and those that come after may judge of this each having copies by them they are able to discover or iudge of the integrity of another neither can any one corrupt it in the least but it may easily be discryed by his neighbour through the copies or writings of it 3 That helpe might be afforded men against those imperfections that attend the best for through fraile nature cares and troubles of the world sutable comforts confirming truths might not suddenly be thought on now by writing this malady hath a proper cure the word being open and before our eyes we may take up and read such truths as may stay the Soul in her greatest shakeings and comfort her in her languishing distempers 4 That mens faith might be the more confirmed in the truth of it when men see the prophecies that were foretold in the book of Daniel and in the Revelation the fulfillings of the threatnings is against the Jews c. To know that these things are done and to see them foretold so many hundred years before induceth a man more firmely to beleeve them then if it were told him barely from another that his Father or Grandfather said it should be so of which he also might have cause to doubt and the truth of the Speaker even in that particular suspect Quest. 10. Whether men be bound to believe all that is in the Scripture For the dispatching this Question we must distinguish 1. Between the Scripture it self and the persons who writ it is not necessary to salvation to believe that Matthew writ that Gospell that goes under his Name nor that Peter writ his to believe what is spoken or written is one thing and to believe that David writ it is another thing 2. Between the writing it self and the time when or the place whence it was written It is one thing to believe the truth of those Epistles of Paul and another thing to believe that they were written from Corinthus as that to the Romans or that from Athens as that to the Thessalonians or from Rome when Paul was brought the second time before Nero as that last Epistle to Timothy 3. Between the Words written and the meaning or sence of the thing writ It is one thing to believe that Paul writ the words of his Epistles in that order method place as we have them in our Bibles ordered and placed and another thing to believe the sence and the meaning of the thing so written we shall find the writers of the Scriptures in citing of places deviate from the naturall order of the Words given them by the first Author which shews that we are not bound to believe that For instance David declares Psal. 16.8 I have set the Lord always before me because he is at my right hand I shall not be moved which Text Peter having occasion to use Act. 2.25 reads it thus viz. I foresaw the Lord always before my face he is on my right hand that I should not be moved The words being clearly varied but the sence and meaning being the same we are tyed to the one and not to the other which alteration is evident in many places particularly the very next verse both of that Psalm and this Chapter 4. Between an Historical and a saving faith we are to believe all that the Scripture contains and set down that is the sence and meaning of it to be no other then the very will purpose mind and Law of God which we must believe if we would be saved And that it was written by David and sent to the chief Musitian by Matthew by Paul and sent to them from Corinthus that the Epistle to Timothy Ordained the first Bishop of the Church of Ephesus was written from Rome when Paul was brought the Second time before Nero as his second Epistle at the close declares ought to be believed by an Historical faith that not being written by the infallible spirit of God but by the Churches Tradition of whose authority in an Historical way it is but presumption in any man to doubt CHAP. IV. Of Reading We are now come to the prosecuting and enforcing of those directions above named as necessary Antecedents for the Words indwaking The first was to read the Scriptures In the handling of which we shall 1. Prove it is a duty to read 2. Direct how to read 3. Resolve some Questions Sect. 1. THat all are to read the Scriptures is a truth that the Religious Christian will not doubt of and the Hypocriticall dare not deny yet that all might be left without excuse we shall prove that all must do it According to the usuall division of Magistrates Ministers and people or of Old and young which comprehendeth al sorts of persons whatsoever 1. Magistrates are to read it God giving Laws concerning the Ruling of his People to him that should be King â—ver them Commandeth Deut 17 18. that when he sitteth upon the Throne of his Kingdom that he shall write him a Copy of this Law in a book out of that which is before the Priests the Levites and it shal be with him and he shal READ therein all the days of his life The King therefore it not exempted from this duty though he be Lord of all notwithstanding all affairs he must READ therein all the days of his life And the truth is he will be the best Ruler that is best acquainted with this word he will know sin the better which he is to punish Rom. 13.13 the better he be acquainted with the Scripture Rom. 7.7 It is the abundance of the sincere milk of the Word that maketh Kings Queens nursing Fathers and nursing Mothers unto the Church Isai. 49.23 that all that live under them may by their knowledge and discipline grow in all godlinesse and wax strong to every good work sucking from their breasts wholesome doctrine springing from good government and Laws and enjoying the fruit of all in every Act of Justice What God doth in this place require of a King who is Supream 1 Pet. 2.13 he requires the same of all Magistrates and Officers under him that are as Kings in their proper places and Domininions and by the Subjects ought so to be beheld 1. That they be not puffed up by conceit of Earthly greatness Psal. 131 1 2. 2. That they may be impartiall in their Sentences Proverbs 31.5 3. That they may uphold and defend the truth of his worship 2 Kings 23.1 2 3 4. 4. That they may know whom to encourage and whom to punish Rom. 13.3 5. That every thing may be done by them as those that must give an account to the King of Kings and Lord of Lord for
countries The power of excommunication ought to proceed from one who hath authority over that Church from which the party is excommunicated now the Pope what ever power as another Bishop he hath in his own Diocesse there is no power he can in the least lay claim to over other places They being by God put under the goverment of others over whom the Pope or Bishop of Rome hath no power and therefore cannot excommunicate Quest. 2. Whether kings ought or can be excommunicated Untill the days of Gregory the seventh Bishop of Rome the Imperial Crown was never touched with the thunder of excommunication of him it is written hic primus Imperatorem excommunicavit potestatem constituendi Imperatorem sibi arrogavit and indeed after him it was the usual practise of the Romish Bishops to extinguish the light of Imperial Majesty by disobliging subjects from their duty and allegiance to their lawfull princes by letters of excommunication Queen Eilzâ—beth of blessed memory was excommunicated by three Popes successively viz by Pius the fifth Gregory the thirteenth and Septus the fifth but that is no great wonder for her Father Henry the eight was so sentenced before her with all his protestant Children Yet of late the Popes mouth is something stopped that he seldome doomes and his arme in some measure dryed up that he cannot draw out this sword so often as formerly not because he wants will but because he wants no wit knowing that now the world is grown so wise as not to regard his threatnings However there is a generation known by the name of Presbyters or Guiless whose doctrine joyns to the popes in this touching the excommunication of Kings My â—oul never knew Treason but as our Saviour knew sin viz. by speculation only I am affrayd to see the word King and the word excommunication stand together le ts alter phrase and speake of the magistrate and in our discourse we shall unâ—e stand the cheiâ— Magistrate of Genevah since it is mantained by the Patriarch of that see It seemes neither Christian nor rational to bring magistrates under this censure For 1 Grant that the supreme magistrate might be excommunicated for any cause we should find him sentenced for no cause As â—t was a custome of the Bishop of Rome to censure Kings and Emperours at every time he took distate so these Guisels as they stand in opposition to Episcopacy haveing passion and spleen as natural to them as the faculty of breathing should at the fiâ—st supposed offence and they will ever be offended except they be highest divest majesty of its grandeur by their citations irreverent admonitions and frequent yea causeless Excommunications 2 It may open a doore for Treason and rebellion and countenance it by law to make the supreme magistrate by law no better then a Heathen and the Christian Governour no other in his dominion then the gerat Turke in his may provoke Spirits to attempt that which at this time we will not name They distinguish that they may not be mistaken that they excommunicate not the magistrate but â—he Christian cunning gamesters may not another say he kills not or rebells not against the Prince but an excommunicated person cunning executioners we have seen the sad events of such distinctions and the obâ—erver of them deserves to be civily excommunicated or banished or delivered over to the Executioner rather then he should have any opportunity of performing his desires or of uttering his mind in this particular seeing it is so destructive to all peace and order 3 The Church never could be bettered by magistrats excommunication this ordinance is appointed for the preserveing of the Church in peace and for the honour of the Gospel which ends we may know shall never be obtained by this How the Excommunications of the Emperour by the Bishops of Rome did make for these ends both the Emperours and the Popes know what quarrels underminings scandals to religon would be between the incensed King and the furious Guisel is easy to be foreseen 4 The arguments brought to defend this Papal practise are such as have no strength in them Is it not think you a neat knack of a Guisel that he can deliver the magistrate over unto Satan cast him out of the Church as a rotten member and all his subjects must be made behold him no better then a meere Heathen and yet not hurt the magistrate at all nor rob him of that majesty which officially is in him The story of King Uzziah is brought in to Justify their practise mentioned 2 Chro. 26.18 but when the sequele of that History is observed they will find it farre different from Judicial excommunication his being cut off from the house of the Lord was for his leprosie no leper being admitted thereunto and indeed by this Instance it is discovered what was said before for by reason of his naturall leprosie he was not only debarred the house of the Lord but also deposed from his throne which act indeed the Pref. might and we have cause to suspect would do when they have judicially excommunicated the magistrates so that by this meanes they would procure to themselves the power of pulling down one and setting up another That passage of Ambrose toward the Emperour Thedosius is much talked of but when all parts of it are considered it was nothing lesse then Pres. Excommunication That distinction of the Magistrates being but a man is worthily to be delivered over unto Satan he is more then a man We read that he is worth ten thousand mâ—n 2. Sam. 18.3 and when in Scripture it can be produced that 2 wicked Saul and idolattous Iereboam a Murtheâ—ous Manasseth or ungodly Iehoahaz undergoing the 〈◊〉 of the Church of the Iewes they shall have liberty 〈◊〉 against wicked magistrates the Church of the 〈◊〉 otherwise the distinction of good and bad 〈◊〉 amounts to nothing Saul was a wicked Prince but we ought to look upon him as the Lords annoynted and in that regard fear to touch his person or smite him with the tongues Saul must be untouched because he is King must be reviled made a Heathen nay possibly murthered because he is Saul say rebells Now which shall we follow God or man It is true excommunication is an ordinance of God so is the shedding of the blood of them who hath shed blood Gen. 9.6 Why was not Saul put to death then slaying the Lords Priests Kings are in Scripture looked upon with a watchfull eye by God that none harm them is not Saul a prophane wretch a notorious murtherer one forsaken of God Yet who can stretch forth there hand against him and be guiltlesse 2 Sam. 26.9 And though they should deserve stripes yet they are not to be stricken for equity Prov. 17.26 for against him there is no rising up Prov. 30.31 yea who ought to say what doest thou Eccle. 8.4 not excluding a just reproof or admonition for so John the Baptist reproved Herod
constituted these extraordinary calls are no warrant for men in our dayes to assume that office for Christ now and afterwards more plainly appoints them to give power to others for the execution of those things having made it an Ordinance and from them and by them to continue to the end of the world And now as these people have constituted themselves a Church and have in that notion by man or woman received the Ordinances of the Church cast out and took in in the times of a Church long agoe constituted we pronounce them to be no Churches but nurseryes of Faction and prusumptuous Boasters That they are no Churches we shall endeavour to prove so clearly as we hope any indifferent or unprejudiced reader will not long halt between two opinions They appear to be no Churches For 1. They have no Bishops Preists Ministers or Teachers call them what they please deriving their authority from the Apostles of Christ. The Apostles were the masters of our Israel ordained by Christ to preach the Gospel to all Nations and where they Taught they Ordained and appointed Ministers for the Ruling and Governing of that Church and gave them power also to Ordaine others For this cause saies Paul to Titus I left the in Crete the same place now called Candy that thou shouldest set in order things that art wanting and ordain Elders in every City as I had appointed Tit. 1.5 The word Elder in the original is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Presbyters or Priests he must ordain Priests he cals them Bishops v. 7. Titus was therefore left in Crete to Ordain Bishops or Priests in every City that the Gospel might be purely taught and the Sacraments administred Thus holy Polycarpus Saint Iohn's Disciple was placed by him in the Church of Smyrna Ignatius that had his name given ab igne charitatis he was also called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as being born of God was the second Bishop of Antioch next Peter For Peter ruled that Church 7. years and afterwards came to Rome An. Christ. 71. The succession of Bishops I would have none offended at the word suppose what other name they will only this is the antient Word from Peter or any other Apostle was a certain sign of a true call into Holy Orders among the Antients Let us suppose a man Ordained by the present Bishop of Canterbury and let it be inquired what power he had to do it he shews it from Abbot Whitgift and so upward for a thousand Years the Records of that Sea being known until you come to Augustin the first Bishop of Canterbury Then ask who gave him power to Ordain for that Office he names you Gregory a holy Catholick Bishop Rome not yet being Antichrist servus Serverum Dei as he called himself He again was Ordained by Pelagius he by Benedictus he by Iohn he by Pelagius the First he by Vigilius he by Sylverius he by Argapetus Anno Christi 535. and so upward for 400. years or more until you come to Alexander the great An. Chr. 121. He was Ordained by Evaristus he by Anacletus he by Clemens he by Cletus he by Linus and he by Saint Peter the Apostle of our Lord the First Bishop of Rome who after he hâ—d ruled the Church of Antioch 7. year in which City the Apostles and Disciples were first called Christians Acts 11.26 came An. 67 in the 14. Year of Nero the Emperours Reign to Rome by whom he was crucified with his head downwards and all the Bishops after him until Elutherius were put to death by Heathen Emperours for he was the first of 13 Bishops that dyed a naturall death It is said of him Est Primus Episcopâ—rum Româ—norum qui non perjit morte violenta By this Bishop Lucius who Reigned in England Anno Christi 180. had some knowledge of the faith and Doctrine of the Gospel Bring this succession down again from Peter to Linus from him to Cletus from him to Clemens and so down for 400 years to Gregory who sending Augustin into England set up his Bishops seat first at Dover then removed it as the Gospel prospered unto London whence he was removed to Canterbury where his continued succession remains unto this day In all those places he taught the Gospel and Ordained Priests or Ministers and gave them power to Ordain others Planted Teachers in Winchester York Carlisle and from these again as from fountains came the Authority of Ordination to water other dry parts of the Nation about them and so from age to age was it delivered untill it came upon the Authours head by unquestionable Authority Now let us ask one of these Mechanicks By whom were you constituted and appointed a Church-Officer to exercise the power of the Keys if you say from Christ we deny it for he Ordained none but his Disciples if from his Disciples show or produce your Warrant for Ordination was given to them and by their hands given to others that the succession might be preserved unto the end of the World So Saint Iames the Apostle sate Bishop in the Church of Ierusalem Evodius was Bishop of Antioch next Peter next to him Ignatius and to Theophilus and downward If we had the Register of the Church of Crete in which place Titus was set to Ordain Elders in every City and then ask one By whom were you appointed to dispence the Word and Sacrament and exercise the power of the Keys by such a one he by him and he by him and so you should fal on Titus himself And Timothy who was Ordained by the same Apostle the First Bishop of the Church of Ephesus had a charge in the Epistle sent unto him to commit the Doctrine to faithful men that they might be able to teach others 2. Tim. 2.2 Which Commitment is by laying on of hands that being the Ceremony for translating the power viz. the Authoritative of Teaching from one person to another as afterwards shall be discovered which Commitment Timothy must not be too rash in but weigh and examine what manner of man he is 1 Tim. 5.22 For a Bishop must be blamelesse sober apt to teach 1 Tim. 3.2 Or if it be a Deacon that Tim. so Ordain the lowest authoritative Office in the Church he must be grave 1 Tim. 3.8 Which Office of Deacon-ship if they use well they may be through their faith in God receive a higher Office called a purchasing to themselves a good degree 1 Tim 3.13 Which may truly bear this construction that good degree though a low one shall make them esteemed of God and esteemed so wel of his Church as to make him a Presbyter or a Bishop for that that Office was made a step to that of the Priest-hood is clear both in gospell and Church-History A Deaconship being only a Probationers place for it and according as the Church gave them a Benegessit for the one they received the degree of the other But what authority had Timothy to
do all this viz. to ordain Bishops and Elders because he himself had the power given unto him by the laying on of the hands of the Presbytery 1 Tim. 4 14. at which Ordination or laying on of hands Paul had his hand upon Timothy's head with the Priests or Presbyters 2 Tim. 4.6 suitable to the practice of the Church of God unto this day where there are Clergy-men or Presbyters and these with the Bishop or Superintendent ordain Ministers by Prayer and using the Ceremony of laying on of hands in that time the Bishop laying on first as chief and by that Ordination they have power to ordain others and they others to keep up the Apostolical Succession in the authoritative way of teaching Now let us go to the Church of Ephesus and ask those Elders or Presbyters that were in every City what power and Authority they have to dispense the Word and Sacraments c Since there is a Church constituted by what Authority therefore do you you you The Answer will be I had it from such a one he from him and he from him and he from him and he from such a one and he from Timothy and he from the Presbytery where Paul was present But now we call to mind What Authority had Paul to ordain for Christ ordained none but his Disciples could Paul therefore give that Power to another which he never had himself Is not Paul in this irregular presuming to ordain Timothy a Church-officer he having no such power given unto him by Christ For the understanding of this cast your eye upon Acts 13.1 2. in which place we finde that after Saul or Paul hath given good experience of the truth of his conversion for the Church was at first afraid of him Acts 9.26 we finde a meeting of the Church of Antioch and as they were ministring to the Lord or exercising their Ministry let it be in preaching and praying for the Text will hold it out the holy Ghost calls saying Separate me Barnabas and Saul for the work whereunto I have called them And when they had fasted and prayed and laid their hands on them they sent them away c. These two were called before by God for the Work of the Ministry that the holy Ghost witnesseth in these words for the work whereunto I have called them In a word qualified they were for that work and of their Abilities the Church had sufficient experience but now that that order might not be subverted which in the Church by Christ and his Apostles had been constituted Separation that is a solemn setting of them apart from all other Members by constituting them Church-officers is required by the holy Ghost that in their going thorow the World they might have power to constitute others and also be looked upon by the Church as men sent of God in an authoritative way for preaching of the Word delivering the Sacraments and exercising the power of the Keys not onely by their inward Qualification but by external Ordination that Law being established When a gifted-Brother who boasts of an inward Call can give as good testimony to the Church as Paul is able to do touching his power none but beasts will move their tongues against them and when they can shew their Abilities to the Church to be deserving I dare promise to any that they may have Ordination which Paul though I suppose as well qualified as they after trial received and had and that by especial order the Church it seems being backward by reason of his former being a persecutor and desirous of further trial from God to prevent irregularity or any breach though in so eminently a gifted person of that Law which Christ had appointed in his Church Thus Timothy can make good his Ordination to be Apostolical in each part Bring this line down again By the Ministers and Prophets of Antioch was Paul ordained he ordains Timothy and Timothy again gave this power to other faithfull men sometimes ordaining them Deacons and sometimes Priests and so throughout the famous Church of Ephesus though afterward it languished Rev. 2.9 and whether Timothy be the Angel that that Epistle is sent unto is uncertain but certain that all the Presbyters and Deacons in the Church of Ephesus are able to produce their power as Church-officers from the Apostles who were as before was said the Masters of our Israel and he that would be owned a Church-officer shall be owned by me producing his power from them or deducing that power from them to himself according to that Apostolical way constituted in the Church of Christ and in all the Churches of the Saints But of Ordination by Gods help we shall speak more at large when we come to that Ordinance in particular For the present know that by this succession of Ministers Priests or Bishops were the Hereticks known from Catholicks the antients knew no other division in the Church and whence they derived their power to administer the seales by putting them to show their succession from the Apostles who instituted the way of Ordination to be a standing Ordinance for ever in the Church Thus Ireneus confuted Valentinus Cerdon and Marcion we are able saith he to reckon up those that were appointed Bishops by the Apostles in their severall Churches unto our time he then reckons up such as succeeded Peter and Paul in the Church of Rome to them succeeded Linus who sat eleven years in that Chair to him succeeded Cletus who sat twelve years to him Clemens who sat nine years c. By this Ordination which from the Apostles is received in the Church the publishing of the faith hath come even to us which being able to show consundimus omnes cos qui quâ—quo modo vel per suam placentiam c. we put to silence all that through vaine glory or ignorance broach new Doctrin in the Church for none of the Hereticks can derive their succession from the Apostles nor show how their doctrines were received by tradition from them And indeed the rise both Old and New Hereticks and the time that they were first received and oftentimes the first broacher or Authour of them is known The Doctrine of the Nicholaitans was not for 50. Years after Christ. The Menandrians for 68. The Ebionites in the year 71. were first heard to preach their Doctrine the Millenaries or Fifth Monarchy men did frame theirs An. 108. The Valentinians theirs An. 130. the Manicheans theirs An. 275. the Arrians theirs An. 310. this did almost drown the World The Donatists theirs An. 315. the Photinians theirs An. 350. the Macedenians theirs An. 360. the Pelagians theirs An. 415. the Eutycheans their An. 447 with an infinite number more The Ananabaptists first broke out An. 1520. the wildest Hereticks of all that had gone before them The Ubiquitaries An. 1580. the Arminians An. 1612. All these having their Rise in the Church from their several Patriots after the Apostles had confirmed and declaâ—ed
in and run in It is dangerous to have or to suffer any to stand at the head of that way to call in Passengers from that road which leadeth unto life since men of themselves are apt and prone enough to turn from it and go in the contrary path 5. Religion is the foundation of States and Kingdoms and diversity of foundations will never keep up long a building herein we find those States in Scripture to stand surest whose Kings feared God and they that feared put down all false worship 6. Religion is the band and cord by which the unity of the State is preserved if there be heard diversities of Doctrine and the unity of Faith broken either the people are divided in their affections or among themselves and against their Princes or their Governours Hence proceed burnings emulations strifes envy malice sedition faction Rebellion Innovation treachery and disobedience and infinite more mischiefs Let me add two more 7. Let all diligence be used to keep out or subdue false Religions Satan will keep them in we know by the Proverb Where God hath his Church the Devil will whatever man do to the contrary have his Chappel A toleration seems to bring stones and timber for the enlarging of it and making it a Synagogue 8. The Angels of the Churches of Pergamos and Thyatira Rev. 2. are blamed for tolerating false Religions taking it for granted that there is but one true ziz the Catholick one of them had them tolerated possibly not by Law but by connivance and indulgence who taught the Doctrine of Balaam to eat things sacrificed to Idols and to commit fornication whether natural or spiritual and the Doctrine of the Nicholaitans which God did hate then and yet in this Age it passes for true Divinity with many The other suffered Iezâ—bel who called her self a Prophetess first to teach and then as a proper consequence to seduce our Praedicantiffs do the same and yet plead for a toleration since Paul gave out a Law concerning womens teaching I Tim. 2.12 we finde none but this Iezabel undertaking such an Office It is observable that the Angels of the Church are reproved for bearing with or suffering them so to do and they were the Church Officers Ministers or Bishops by which it seems they had power and authority to restrain and controul them to pull them out of their pulpits and to stop their mouths Whether they were Lords or no let their power and authority speak to do this was Lord-like in my apprehension and not to do it was a ground of Gods accusation Rev. 2.19 20. This Authority was it from heaven or of men If from Heaven then Church Officers have power to controul and put down both Balaam and Iezabel and to stop their mouths and yet not to be accused for Factious If of men then Church-Officers ought to put their power in execution and resist and stop the proceedings of lawless persons command that none hear Iezabel and stop the mouths of all irregular and presumptuous Teachers and not to be accused as busie-bodies and though they be yet let rather men accuse them for performing then God should accuse them for not doing their duty Yet if the Religions be such as do not overthrow the fundamentals of Truth or such as disturb not the Government established in that State Church or Kingdom wherein they be and that the Professor of those Religions be not factious ambitious or pertinarious having no other end in holding their opinions but Gods glory and the satisfaction of their own consciences and willing to be taught and be convinced of their errors diversities of Religions may be tolerated but in private only time may produce a renoâ—ncing of them when violence might harden them God hath his own times of Calling men and let the humble good honest Christian have his time Wise States Kings and Princes for this cause have granted a private toleration The very Turk who is zealous in his Religion grants this it is especially to be granted in times of great infection then indeed a total suppression in private of different opinions might prove and end in a great disturbance both to Church and State but Philosophandum est sed paucis Quest. 8. Wherein consists the Individuality or singleness the Vnity or Oneness of the true Church That the Catholick Church is but one is both asserted in Scripture and believed in our Creed and though it be scattered up and down through the world in every Kingdom Nation People Province Common-wealth Countreys and Dominions that are known in the earth from La Mairs Straits to Greenland from Sancta Creek to S. Ians yet differs no more then one member of the body differs from another the question then is this what is it that like Arteries and Ligatures Sinews and Nerves holds such a vast body together that the Church of God in this place is not a distinct Church of it self from that that is in another but only a part of it differing as a bone in the neck from that in the foot of the self same body one may be preaching or hearing the word in the Country of the Great Mogul another in Iapan and another in Pauls at London and yet he in one and the self same body And as the Sea receives divers names according to the Countreys she runs through though all but one Sea so the members of the Church Triumphant above in heaven and those of the Church Militant beneath make but one body differing only as a mans upper from his lower parts this Unity consists 1. In a consenting of all of them to the truth and doctrine of the Gospel for we know no Church but the Christian what ever is written by the holy Ghost through the Ministery of the Apostles and Disciples the best expositors of the prophets Psalms and Moses whether made in it and to be done or said to be fulfilled in it and done the whole society of the Church whereever they be scattered believes it and readily consents to it as a Canon of faith and manners 2. It consists in the consenting and unity in reference to the Sacraments of the Gospel the same Sacraments for number for nature that one part holds to be profitable for the Souls of men the same doth the other it is true there are many Churches that differ from another in more externall and Ceremoniall points it is the current doctrine of all reformed Churches and of England Art 34. that it is not necessary that ceremonies be alike in all places but may be altered as the People or Officers may teach and think meet but as touching the essentiall and necessary truths as the ends the uses the Author the profit of them all Christians of the Catholick Church hold one and the same thing 3. I consists in the consenting to and unity in holding the utilâ—â—y and necessity of hearing and obeying a Gospell ministery where it is to be had it is a Catholick
declared their perversnesse as is evident by comparing Acts 16.3 with Gal. 5.2 3. If there were no limitation in this case of giving offence there would never be an Heretick Whom we are to reject after the first and second admonition Titus 3.10 Quest. 8. Whether the Books called Apocrypha be not Scripture These Books commonly called Apocrypha are so called from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 abseondo a thing hid because the authority of them is not known to the Church and in testimony of Faith those Books must not at all be produced The Church of Rome owns them as part of the Canon but the Catholick Church did ever exclude their Authority For 1. They were never used by the Jews neither in their Temples nor in their Synagogues the Jews were always Gods Library Keepers To them were committed the Oracles of God Rom. 3.2 Now these being never used nor committed to them cannot be Gods Oracles and by consequence their authority is not binding 2. They never received any countenance from the gospel they are never mentioned as a Rule or as Books wherein the will and minde of God was made known to men which Christ would never have neglected to do had they been so yea as he chid the Pharisees for putting false glosses upon the Law surely he would have upbraided them sharply for taking away so great a part of the body of the Law Our Lord Jesus mentions no other parts of the Scriptures then Moses Psalms and the Prophets Luke 24 44 4â— of which the Apocrypha is no part 3. There are many things in those Books false both in History and in Doctrine much non-sense and against both sense reason and Canonical Scripture are there many passages 4. The Author of the second Book of Mac. Mac. 2.2.23 Ingenuously confesses that that Book was only an abridgment or compend of those five Books of the Wars of the Jews writ by one Iason a Cyrenean and great sweat pains and labour it cost hiâ— so to do This was no fit work for the Spirit of God to abridge the long books writ by Iason that men might have more pleasure in the reading of them The same Author concludes this History with a Complement and also desires to have his errours pardoned professing his best in composing that book which also shews it came not professedly from the Spirit of God The same â—each the Reformed Churches of France Art 4. of Belgiae Art 6. of Ireland Art 3. of England Art 6. Yet the Châ—rch does and hath used these books and reads them in their Congregations though not to confirm doctrine but to exhort to manners For these Reasons 1. From that Relation and aspect that it bears toward the Scripture concerning the Jews returning from the Captivity the Passeover kept by King Iosiah the Wisdom so called of Solomon though probably made by Philo the Jew who flourished An. C. 90. the sentences and sayings of the son of Sirach are so much reflecting upon Sacred Writ that they are not to be despised Iohn 10.22 We have some account of a Discourse that was held between Christ and the Jews in the Temple and withall tels us what time this discourse was viz. At the Feast of the Dedication Now of this Feast the Scripture nowhere gives us an account we read of no Laws of it no Sacrifices for it no time set apart for it yet Iesus owns it To know the original and cause of this Feast we must go to Apocrypha 1 Mac. 4. ver 52. to the end In which place we read that when the Iews had defeated the forces of Gorgias and had regained the Temple and rebuilded the Altar they offered Sacrifice thereon and dedicated it for future service and kept the days of Dedication with gladness for joy that God had given them again Liberty to worship in their Temple and ver 59. it is appointed that that feast be kept every year for eight days which in our Saviours time is kept and he graceth it with his presence too blame then are they that are offended at Ministers going down to the Apocrypha citing it for matter of fact for in this and in some other places no Minister under heaven can give his hearers any rational account of this Text without making use of the Apocrypha 2. For those excellent plain Moral Instructions that lie in many places of it so full of variety so plenteous in brevity particularly those books of Ecclisiasticus and Wisdom wherein are excellent documents suited to nay most of them taken from the word of God 3. For those godly and profitable uses beleivers may make in reading and hearing those great deliverances that God was pleased to give his own people Israel in so wonderfull a manner cloathing their enemies with shame when they were at strongest and crowning them with glory and honour when they were at weakest In a word to see how God preserved them in the midst of their enemies keeping to himself still a people when the Heathen about them had said Let them be no more a Nation as is manifest in the history of the Maccabees Yet alwayes care was taken that none of these bookes nor nothing in one of those bookes was ever made use of in matters of Faith or Doctrine but in matters of fact onely as men will make use of Poets Chronicles or moral Authors To this agree the reformed Churches and the Church of England Art 6. the Article it self is this Art 6 of the Church of England Holy Scripture containeth c. And the other books Hierom saith the Church doth read for example of life and instruction of manners but yet doth not apply it to establish any Doctrine c. Quest. 9. Why would God communicate his will to his Church in writing The meaning of this question is this Seeing God was pleased to let his will and his pleasure or his word be known and communicated to the world from the Creation unto Moses by tradition or by speaking why would he have it to be revealed from Moses untill the dissolution of the world by writing might it not have been delivered to succeeding ages by the present through the Fathers delivering it to the Children and so forward to the end as well as it was for two thousand years at the beginning of the world But God would not have it so he would have it given in writing 1 Because of the darkeness of mans nature the candle of the Lord shined darker and darker as man increased sin increased that lamp of light that he put in man at first grew dimmer and dimmer To prevent a gross darkness from falling upon the deluded sons of men he would not trust his word alwayes to remain upon the tongues or hands of men but would have it set in a candlestick and writ in tables of stone to remain a perpetual light 2 That it might be keept theâ—freer from corruption before man grew more stuborn and as they multiplied
against their sins like men ready to drown or desperate they are strong to wrestle even with God himself 8 When there is any great undertaking that it may prosper Ezra 3.10 11. It is a good thing to ask direction of God in the way wherein we purpose to walk All things are in his hand and according to his power and will so cometh things to pass to fast therefore that God would bless us and prosper the work of our hands is acceptable sacrifice SECT IV. 4 The manner of it This Fast as a Sabbath is two wayes to be performed outwardly and inwardly 1 Outwardly as hath been before declared in abstaining from bodily labor for a fast day is a Sabbath day Lev. 23. 33. food c. and that the whole day for it must be no shorteâ— then other dayes alwayes provided that nothing be done to the prejudice of health In that case as in the Sabbath God will have mercy and not sacrifice yet as bodily labor profiteth but little 1 Tim. 4.8 so outward resting in it self is not of great value except unto it there be joyned fasting or resting 2 Inwardly he that worketh and he whose soul is not afflicted upon a fast are both in danger Levit. 23.29 30. This inward fast consists 1 In a diligent examination of the soul to find out sin this is a day wherein the soul is specially invited to be reconciled to God the heart must now be searched and the beloved sins must be found that as Samuel slew Agag we may hâ—w them in pieces before the Lord 1 Sam. 15.33 2 In an unfeigned humiliation before the Lord for sin it is not sufficient to acknowledge that we have offended if we would be accepted we must be penitent Zac. 12.10 3 In an undoubted faith in Christ for a pardon of sin this is a time of prayer and repentance that our sins might be blotted whether private to our selves or common to the kingdome wherein we live Now he that prays Let him ask in faith Iames 1.6 4. In a stedfast resolution through the spirit to oppose sin In this repentance must we continue it must appear in the fruit of practise to be real in the root Dayes of fasting are dayes of attonement therefore sin must be parted withall they are days of Physick therefore we are to abstain from delighting in that which would offend us 5 In a serious meditation of the good word of God if the Fast be private and a diligent attention to it if the Fast be publick It is the word that discovers Gods judgement of this or that kind as famine pestilence sickness unseasonable weather to this or that sin as perjury Sabbath-breaking prophane or common swearing stealing c. which enlightens the soul much in the holy and orderly performance of this duty SECT 5. Questions Resolved Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick Quest. 2. Whether Fasting be not a Iewish Ceremoniall or Jewish rite Quest. 3. Why is the Fast of Lent observed by the Christian Church Quest. 4. Why are the Fasts of the Weeks of Ember observed by the Church Quest. 5. Whether it would bring advantage to the Church now to have those dayes again observed Quest. 6. Whether it might not be an acceptable service to have an annuall Fast for the crimes lately acted in England Quest. 1. Whether the Fasts of the Church of Rome differ from those of the Church Catholick The Church Catholick differs not from that of Rome either in the act or ends of Fasting yet toto coelo differ in these following respects 1 The Church of Rome makes fasting to be meritorious they suppose they merit something at the hand of God for their abstinence that is deserve somthing at his hands not so the Catholick Church she teacheth that when we have done all we are to acknowledge our selves unprofitable servants 2 They prescribe certain times as necessary to be keept upon the account of salvation what ever dayes the Church appoints for annuall Fasts it is necessary if they would be save to observe them accordingly hence it is that the neglectd of it as a breach of the third though according to God of the fourth commandement must of necessity be confessed to the priest that such penance may be injoyned as is sutable to that high offence for the expiation of its guilt Now the Church Catholick appoints neither knows she any time to be observed as necessary but what God and his Son appointed in his word 3. They abstain from meals of this or that fort as being for the time prescribed for the fast altogether uncleane their consciences will be defiled if they should eat them that is without authority Now the Catholick Church though she injoyne a fast yet by the Lord Jesus she knows no meat unclean of it self and he that teacheth otherwise is not of God but of Sathan 1 Tim. 43. 4 The Church of Rome looks upon her fasting as a part of Gods worship her very abstaining from meat or from this or that meat is taught to be points of worship the Church Catholick teacheth that Fasting in it self is of no use nor no part of worship But as a fit meanes and as it serves to the uses aforesaid so she requires it not otherwise 5. That some fast particularly lent is of Apostlical institution and out of religion and conscience to be observed the Catholick Church knowes no such law and therefore she keeps not lent upon that account but for other ends and other causes as shall by and by be shown 6. That outward Fasting is of it selfe sufficient without the inward and indeed if fasting that is abstaining from meats or meals be of it selfe a point or part of worship it may be so but the Catholick Church pleads for an Inward fasting or abstaining from sin and for a soul to afflict it selfe for transgression without which the outward fasting is not regarded 7. They are foully belyed by many Authors if good Christians would not take the Fasts of the Church of Rome to be great feasts through the variety of dainties and plenty of wines therein fed upon by which it is not to be called a fast which makes us that for the present we need not show the difference between this and the Fast of the Church Catholick Quest. 2. Whether Fasting be not a Ceremoniall or Iewish rite Who are those among us and about us who teach that fasting in its own nature is not a Gospel but a legal exercise and not to be observed in the Church of Christ but fasely for 1 The ground or end or cause of our religious fasting is moral for the subduing of corruption and exercising our selves in the dutyes of repentance and mortification unto which by experience fasting is known to be an apt meanes and sutable help 2 Christ prophesied or rather commanded Fasting after his own death Luke 5.53 But the dayes will come
these ends 1. The glory and honour of God that his name might not be abused nor his worship defiled by such obstinate and refractory persons 1 Tim. 1.20 2. For the Honour of the Church that her enemies should not have occasion to triumph and boast that she consists of impure and wicked wâ—etches Christian religion might suffer through the wickedness of such men and therefore the Church disowns them and affirms they are not Christians but heathens 2 Thes. 3.6 3. For the prevention of sin a little leaven will leaven the whole lump one notorious sinner being suffered to go without this Church discipline might infect others which when this is set will not so easily be done he is punished that others might fear and be kept pure One arm may and in some times must be cut off not for hatred to it but being rotten the whole body is in danger the like case is here 1 Cor. 5.6 7. 4. To bring the sinner to the obedience of Christ when such a judicial sentence is pronounced and when the Members of the Church withdraw from him as a leprous person so far as stands with necessity and order and knowing what is done on earth is ratified in heaven the terror of God with him that is not past all sense will so follow it and the shame of men will so fill him that he is brought to his knees craving pardon of the Church for his obstinacy and desiring to be received again into her body is absolved and forgiven and receives the ordinances of the Church and for the future walks more humbly and holily then before which was the fruit of the Corinthians excommunicating that incestuous person 2 Cor. 26.7 8. But if there be any so perversâ— that this Church-censure will not reduce to obedience the Laws of all Christian stares takes that sinners case into consideration that God be not blasphemed and by them he is punished SECT III. To let pass the several wayes that the Church useth to reclaim the sinner which is different according to the Lawes and customes used in several places the sentence of Excommunication is pronounced by the Minister of that Congregation where the offender lives in this or the like form A. B. Having been lately a Member of this Church hath contumeliously and obstinately fallen into the sin of and hath renounced his Fellowship in this Church having reproached the same and the whole Ministration of Gods ordinance therein of all which he hath been tenderly and earnestly admonished sundry times in private and hath been publickly called to repent and turn from his sin And for as much as the Church finds her tender admonitions to be fruitless towards him she is compelled though with great unwillingness and hearty sorrow to vindicate her honour and provide for the peace and safety of her Members by executing that severe chastisement on him which Christ her head and husband hath authorized her to inflict on such rebellious Children who thus do renounce and cast dirt in the face of her that bare them For as much then as the said A. B. doth utterly refuse to hear the Church calling him with much long suffering and tender love to returne to the unity and Fellowship and to make a just acknowledgment and renunciation of his sin of but doth pertinaciously declare both by word and deed his obstinate pâ—rsisting therein Therefore after solemne calling upon God and having his glory before our eyes the credit of the Gospel and the prosperity of his Church I do hereby according to the commanâ—ment of Christ and by his authority committed to me as minister of thy Church and with the consent also of the same solemnity pronounce and declare in the name of our Lord Iesus Christ the said A. B. to be cut off from this Church and body of â—hrist as a most obstinate and impenitent and do leave him to that fearefull judgment and fiery Indignation denounced against such and do warne and beseech you to withdraw from him that he may be ashamed and to lay him aside to be dealt withall when the Lord Iesus Christ shall come Which sentence is nothing but a declaration of that which the sinner is before he be judicialy sentenced by the Church Yet it is to be noted that this casting out of the Church is not absolute save as touching external rights and priveledges of the Church from which Excommunication fully keeps him but as touching internall right he hath unto the same it is only conditional that is upon his persisting in his errour and therefore if the excommunicate will leave his wicked deeds confess his sin be reconciled to the Church whom he hath offended signifying this to his minister he is again to be restored to all the rights and ordinances of the Church and to be absolved from that sentence passed upon him that Satan geat no advantage over him or left he be swallowed up of too much sorrow 2 Cor. 2.7 The sinnes for which the sinner hath this sentence of Excommunication passed on him are not alike in all Churches for according to the laws and orders established in severall Churches crimes sins and offences may be different according to the Constitutions of those Churches that is of those offences which are made against the laws in those places commanded for the honour of the Church though not directly required by the law of God SECT IV. Quest. 1. Whether the Reformed Churches are legally excommunicated by the Pope Quest. 2. Whether Kings ought or can be Excommunicated Quest. 3. Whether excommunication debarres from all society of the Church Quest. 1. Whether the reformed Churches are legally excommunicated by the Pope The Bishop of Rome in regard of the separation made from him by the professors of the religion called the Reformed hath passed his sentence of excommunication upon them as Heretical but unjustly Foâ— 1 They are not Hereticks but Orthodox professors they have left that upon which their souls could have no sure hold There is no point that ever Christ taught or the Apostles preched or the primitive Church knew that is denied by the reformed 2 He hath no power to exclude them out of the Church who himself is scarce a member of it he is in the Church only as Antichrist in the temple of God and in as much as he exalts himself above all that is called God 2 Thes. 2.4 viz. all Kings and maâ—itrates in which regard in some measure his Churchship might be denyed 3 The Church of Rome her self is most hereticall if that be Heresy to preach down what God commands to blot out what he hath written to adde to what he hath spoken and dispence with what he hath enjoyned the Church of Rome cannot be found they ought first to cast the beame out of their own eyes and then they can see the better to pull the mote out of ours 4 The Pope or Bishop of Rome hath no authoritative power over the Churches of other
is himself and his Cardinals saies it a poor bolster God knows for a man to place his rest his confidence his assurance the unchangable estate of his eternal soul upon And why must I believe it because they say it Because they cannot erre and why must I believe they cannot erre because they say so thus may they impose upon mens consciences the very doctrine of Devils as they do 1 Tim. 4.12 3 4. and the poor people are taught that they must believe that oâ— herwise they are no members of the Church out of which indeed there is no Salvation or of Christ though no Scripture be brought in the least to confirm it 2. We were not baptized in the name of the Church this argument Paul brings against the divisions of the Corinthians 1 Cor. 11.3 there were some that would stick to the Doctrine of Paul some hold to that of Cephas what sayes he was Paul Crucified for you or were you baptized in the name of Paul that you should suppose to be saved by me we were baptized in the name of the Triun God and we expect only and we believe throughly to be saved by him alone without the aid of men or Angels for if an Angel should come down and perswade us or teach to us a necessity of believing in him without or against the Scripture as frequently Rome doth he were to be accursed I say again he were to be accursed 1 Gal. 9. 3. The Catholick Church calls upon her members not to do that and good reason too the Son of God would not though he might urge his own authority plead for a beliefe but upon a Scripture account Iohn 5.39 and Paul desires to be followed no further than he follows Christ 1 Cor. 11.1 and those Bereans are made noble for searching the Scriptures whether the things that were spoken by Paul were true or no Acts 17 11. And we have a charge given us to hear the Son the same teacheth the reformed Churches as of France Art 2. Belg. Art 7. Art 20. of the Church of England Art 1. of the Church of Bohem In which Article there are two reasons given for this truth 1. because the Scriptures were inspired and taught by the holy Ghost confirmed by heavenly testimonies which spirit discovers to men how it ought to be understood for Prophecie came not in old time by the will of man but holy men spake as they were moved by the holy Ghost 2 Pet. 1. ult Besides the Lord himself saieth Search the Scriptures And again Ye are deceived not knowing the Scriptures c. 2 Because that is a true and sure testimony and a clear proof of Gods favourable good-will which he hath revealed concerning himself such things as are necessary to doctrine to discipline and government of the holy Church are all fully and absolutely so comprehended then which no Angel can bring any thing more certain and if he should he ought not to be believed For which cause saies that confession in our Churches the Scriptures are rehearsed to the hearers in the vulgar tongue and especially according to the ancient custome of the Church those portions of the Gospel in Scripture which are wont to be read on solemn daies out of the Evangelists and Apostles writings and are usually called the Epistles and Gospels The whole stream of the confessions of reformed Churches runs against Rome in this 4. Our Creed which is the rule of things to be believed as the ten Commandements are of things to be done and the Lords Prayer of things to be asked calls upon him that reads it or hears it to believe only in God the Father and in God the Son and in God the holy Ghost and not to believe in but to believe the Catholick Church i e to be perswaded that there ever was is and shall to the end of the world be a company of men Elected and called unto life by which confession we acknowledge our selves one of them Now to believe in the Church were to set her in as high dignity to rule over the consciences of men as Christ himself or any other person in the Trinity which were a giving his glory to another 5. Men should by this never be assured of their Salvation nor of their good estare it might be necessary for thy Salvation to do that this day which might not be done if I would be saved the next for as the Rulers of the Church uttered their judgments upon the light of reason I must judge my self in a happy or in a forlorn condition which is contrary to that Catholick doctrine Make your calling and Election sure 2 Pet. 1.10 which could never be done did it lye upon the fine flourishes of an Oratour or distinction of a Canonist sitting in counsell And indeed this may be one cause why the Church of Rome denies the possibility of a firm assurance of future glory contrary to the text above named 5. There are but four false religions in the world Heathnism Turcism Judaisme and Papism the Heathen possibly may reason the case for his religion against an Opponent though perhaps as soundly as Cyrus reasoned with Daniel concerning the dignity of Bel Thinkest thou not â—hat Bel is a living God said the King seest thou not how much he eateth and drinketh every day The Jew he will direct thee to the Scriptures see and try if his religion be not according to that most sure word of Prophesie The Turk is stubborn and it is death to dispute or search the truth for the confirming of the faith in the matters of the Alchoran The same it is with the Papist the bell will ring and candle will be put out and the book opened if the authority of the Bishop of Rome be once questioned though in matters of faith Let the Turk and Romanist therefore go together give me that religion that may be tryed and hold out in tryal yet let the Romanist remember that as Mahomet said he found the hand of God seven times colder than ice he may find it seventy times hotter than Purgatory for either adding or taking from the word of God and imposing any thing upon the people as necessary to be done in point of Salvation Illi ergo potius parendum monenti ut omnia exploremus quod bonum est retineamus quoe certe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 instituti non potest nisi ad manum sit Lydius ille Scripiucarum lapis cujus ope aurea ab aereis humana á Divines internoscantur Notwithstanding that the restimony of the Church is not to be taken singly in matters of faith yet the testimony of the Church is of great weight and concernmnst in matters of fact For 1 it may prepare our hearts and move them to believe the thing the surer that the Church hath affirmed This made King Charles the first of glorious memory strongly to assert that what could not be proved by the word of God to be unlawfull
in that he did it in the first month of his Reign nay more he did that in the first day of that first Month as may be collected from verse 17. of that Chapter he speaks to the Levites and calls them sons vers 11. by which he acknowledged himself tâ— be their Father and we are informed that they gathered themselves together at the commandment of the King some in our days would have questioned his authority by the words of the Lord vers 15. a King commanding things lawfull is a commandement of the Lord. They set the Temple in order sanctifie both it and themselves and informs the King thereof vers 18. The King rises early himself and gathered the Rulers of the City together but be will see the people worship God and goes to the House of the Lord and sets the Levites marke the King sets them that is orders them to stand in their places with Cymballs Psalteries and Harpes according to the Commandements of David and of Gad the Seer and Nathan the Prophet c. vers 25. In the distribution of the Levites in their places Courses and Offices these three consulted but that instruments of Musick was Davids own Ordinance appears both by the 27. ver of this Chapt. and also by Ezra 3.30 Where at the building of the second Temple these things were practised as from Davids authority with severall other places all being in order at the Kings appointment Hezekiak commanded to offer the burnt-offering upon the Altar ver 27. And he with his Princes commands the Levites to sing Praise with the words of David ver 30. Here is medling with the Church if there be any medling in the World But further God hath appointed that the Passeover should be kept in the first Moneth of the Year yet Hezekiah with his Princes takes Councill and agrees to keep it in the second Month a Proclamation made accordingly Chron. 30.5 If the Sun it self had not hasted to have gone down or at least gone back ten degrees upon the Temple of Ierusalem to have beheld this holy Kings zeal in meddling with Church affairs it had been no wonder Iosiah is famous for this even for meddling with the Church let the expression be excused the times forceth me so to speak whose Father Manasseth being dead who also had commanded his people to serve the Lord their God in reference to the duties of the Temple 2 Chron. 33.16 at Twelve years of age began to purge Iudah and Ierusalem from Idolatry makes a Covenant with the Lord before the Lord to walk in all his ways and statutes and caused marke all his authority and medling all that were presâ—nt in Iurâ—salem and Beniamin to stand to it 2 Chron. 34.32 For the people to make a Covenant among themselves and make their King to stand to it or c. is not good Divinity nay this King made all that were present in Israel to serve even to serve the Lord their God vers 33. Further He keeps a Passeover 〈◊〉 first Month and sets the Priests in their charges What a 〈…〉 here is would some of our English had said I should 〈◊〉 weary my Reader in a point so clear if I should insist on the practises of Zernbabel or other famous Princes who cast an eye to the Church of God and put out their hands to help her and how much they helped her so much their honour their grandure and their safety was augmented and confirmed both by God and man and indeed how shall their memories be blessed if they do it not It is sometimes a blot in good Kings and a dead flye that makes their anointing Oyl to send forth no good savour that the High places were not taken away Let Conastntine the great be honoured by the Christian World and King Edward the 6th of glorious memory be ever esteemed among the best of Princes and his Parliamentum Benedictum be of all generations called blessed 2. From that confusion and disorder that would inevitably besal the Church of Christ if Kings and Magistrates did not meddle with with it may this be proved What disorders fell upon the Church of Israel when their Kings and Princes took no notice of it is clear How God was worshipped is known and what in our days will befall her if Magistrates act not is easily to be conjectured Diversity of judgements would breed diversity of Doctrines and that will bring forth contention and that would produce confusion All Laws though made never with so good advice would be by turbulent spirits trode under foot if in the least they were crossed in their peevish opinions It were dangerous to leave all men to their own practices and opinions in matters of Religion Heresie might passe for Divinity and the doctrine of Divells might passe for that of God And how could it be restrained By a meeting of the Clergy or Presbytery you may say Who shall call that meeting Themselves Which of them Any one If any one call them together Then any one may chuse to meet but suppose a meeting by what authority will you make Laws By our own this is excellent doctrine at Rome Who would rehearse those Laws when you have made them Mum. There is no such power in the Word Presbytery so met that I know off as to ham-string any man from entering the Pulpit or Tongue-tye him when he is in it so that either the civill Magistrate must be medling or there will be no obeying 3. Either the civill Magistrate must meddle with the Church or there will be some that will be medling with his Throne The great Turk knows how necessary this is Pharoah King of Egypt knew it All Histories witnesse it the German Emperour subscribes to the truth of it and those among us that can but number 20. or 30 Years cannot be ignorant Murder Rapin Rebellion Treason Sedition Fire and Sword have been the direfull consequences of suffering men to preach and pray what they saw good without controul or constraint So long as there be men there will be failings so long as there are sinners there will be irregularities and therefore there must be Laws and bridles either the civil Magistrate must be medling or there wil be no living 4. From that contempt and reproach that would befall the Church if Magistrates did not meddle with her I am perswaded that it is for fear that Church or Church-Officers should be regarded that makes many deny the Magistrates authority in it if Solomon in all his glory honour the Priest he shall be respected in all Solomons Court The Church hath Noble Titles given her in Scripture and good Laws wil give her in the sight of men dignity thereunto there is honourable mention made of all the Ordinances of the Church and through faith they have got a good report it is fitting that their mouths be stopped that would defaine them and do slander them in the face of her own people There were some
be taken Quest. 1. Whether swearing be an ordinance of or under the Gospel There are them that live about us and among us who denies that swearing is any part of Gospel worship and therefore though called thereunto refuse least they should sin but erroneously For 1. Swearing was no part of the Ceremonial law but used long before Moses and the ends of it are morall and therefore it is not abolished by the death of Christ. 2. It is prophesyed that the Church of the Gentils shall swear by the Lord and by the God of truth Isa. 65.16 Ier. 4.16 Implying that whereas they did swear by Baal and other false gods they should by knowledge be brought from that Idolatry and give that point of worship to the God of Heaven who alone is the true God 3. By a holy Apostle it is frequently done even by him who was an eminent preacher of the Gospel viz. St. Paul an oath is nothing but a calling of God to witnesse of the truth of that which is done or spoken that it may be received with the greater belief now how often doth that eminent servant of the Lord Jesus deliver himself in the very substance of an oath as God is my witnâ—sse Rom. 1.9 God is my record Pâ—il 1.8 God is my witnesse 1 Thes. 2.5 10. God knoweth 2 Cor. 11 11 31. Before â—od I lie not Gal. 1.20 I say the truth in Châ—istiâ—n Christ I lie not Rom. 9.1 As the truth of Christ is in me 2 Cor. 11.10 I speak the truth in Christ and lye not 1 Tim. 2.7 All which are as substantial oaths as any we read of in the oâ—d â—â—â—pensation 4. Even in the close of the Gospel we find a holy Angell to swear Rev. 10.6 we pray that the will of God may be done by uâ— as it is done by the hoâ—y Angels and hear we have an Anâ—ell for greater certainty sealing his threatning by an oath From these reasons we may without errour conclude that the oâ—dinance of swearing is in full force and power under the Gospell to all intents and purposes any thing that our adversaries can bâ—ing to the Contrary notwithstanding Those texts Math. 5.34 and Iames 5.12 speaks of swearing in our common communication and of such oathes as are sworn by the creatures as may appear by the contexts not of Judicial swearinâ— oâ— any other kind of oathes when necessity and authority draws men to it for clearing of the truth and ending of controversie against which the Gospel speakes not one word but confirms it by severall passages yea St. Paul writing to the Hebrews says Heb. 6.16 That an oath for confirmation is to men an end of all strife not that it was but it is q.d. while I am writing and preaching now when the found of the Gospell is gone over all the world is an oath the end of strife and that not to some only but to men i.e. to all sorts of men whether Jew or Gentile now had it been a sin to have used an oath under the Gospell for that end we should have heard of it in this most proper place or in some other And if any will be contentious let them consider that Pauls before God I lye not 1 Gal. 20. and the Angells by him that lives for ever is more then yea yea and yet who dare reprove either of them of sin To this doctrine consents the reformed Churches of Helva Art 30. of Ausp Art 16. of England Art 39. the Art itself is this Art 39. of the Church of England As we confesse that vain and rash swearing is forbidden Christian men by our Lord Iesus Christ and James his Apostle so we judge that Christian religion doth not prohibit but that a man may swear when the Magistrate requireth in a cause of faith and Charity so it be done according to the Prophets teaching in Iustice Iudgement and truth Quest. 2 Whether the Oaths of Allegiance and Supremacy required by the Kings of England c. of their Subjects may lawfully be taken That Covenants or oaths in cases of necessity or suspition may be made by the subjects of a land to their lawful Prince appears by that Act of Iehoiadah at the Coronation of King Iehoash 2 King 11.17 where we have the footsteps of a Coronation and allegiance oath but to come to the matter in hand either of these oaths may lawfully be taken For 1 Swearing is a Gospell Ordinance and therefore under the Gospell may be performed being ratified taken and used by a holy Apostle and blessed Angell 2 There is nothing in them oaths that is contrary to the word of God God who made the heavens is only called to testifie the reallity of the intentions 3 The taking of them gives assurance to his Majesty of his Subjects faithfulnesse and loyalty and indeed as the case now stands he may be suspected of disloyalty that will not satisfie the law in that particular 4. It is but equall that subjects swear to defend his Majesties honours and prerogatives since he hath sworn to maintain his subjects rights and properties Next swear not at all the grand objection is his Majesties supremacy But 1 It is under Christ none acknowledgeth him as absolute head of the Church that being his sole prerogative who is King of Kings and it would be considered whether God hath not made as good and as many Laws touching the government of the State as he hath for that of the Church yet who will thence conclude that the Magistrate is not supreame in civill affairs that is next immediately under God For no otherwise is he head that is governour of the Church 2 It is only to exclude the Popes Authority His holinesse at Rome looks upon all Kings and Emperours as his Vassals and servants and did he not exalt him above all that are called Gods he would want one mark of the Antichrist 1 Thes. 2.4 by the way they being called Gods we are to know that none on earth no no Presbytery their superior nor contain the Pope therfore pretending a power over the Church making himself or giving out himself as head of all civil Ecclesiastical officers and withall making the Church to be so absolute a distinst body from the state that no state officer whether the King though he only be supream ought in the least to meddle with it or if he do to be excommunicated or deposed for his presumption this power is by this Oath taken from the Pope and given to him that is the true as the Pope makes the Church to be so absolute a distinct body from the state as that the state hath nothing to do with it or in it there are them in our dayes to be quit with the Pope that would have no Church officer in the least to meddle with the state supposing such an absolutnesse in the one that it hath no coherence with or dependance upon the other in this absolute sence the