publick Teaching be a proper office may any enter it without Admission To do this were an absurdity against the very light of nature and Law of Nations which will have no man to admit himself into office but he must receive his admission from some intrusted with power and authority and in this case of publick Teaching the power and authority is intrusted with those who admit not but by Imposition of hands in Ordination Object 2 But it may be further objected That the Brethren dispersed upon the persecution raised about Stephen Acts 8.4 11.19 they are said To go about preaching the Word To this I give a twofold answer Answ and either of them full and satisfactory 1 I say they were such as had received the Holy Ghost Chap. 3 31. and so their call as well as their work was extraordinary and this witnessed by their gift of healing intimated in Chap. 11. 21. where it is said The hand of the Lord was with them to which some Copies adde says learned Diodate for to heal them Or 2 observe What is here said of these scattered Brethren extends not to publick Teaching in the Church which publick Teaching is peculiarly Ministerial but to publish declare divulge the Gospel where Christ was not yet known no Church yet gathered no Disciples yet made And this we deny not to be lawful to any man yea we acknowledge it a duty where God so gives the opportunity To declare the Gospel then to unbelievers is common to all as Christians but to make Disciples by Baptism and to instruct the discipled and baptized by publick Doctrine is proper to the Minister of the Word by vertue of his Mission and Commission from Christ the same which he gave here to his Apostles Go ye disciple all Nations Baptising them c. Again one Objection more there is which appears big Object 3 but its strengths but small 1 Cor. 14.31 viz. The Apostle seems to tell the whole Corinthian Congregation That they may all prophesie one by one I answer True indeed all may prophesie Answ yet can it not then be understood but of those that were Prophets Vers 6. as he instanceth in himself that he speaks in the Church as by knowledge so by prophesying Knowledge that is doctrine obtained by premeditation Prophesying here is doctrine delivered by sudden inspiration as appears Vers 30. Prophesying was of old Preaching moved by divine rapture now Preaching is prophesying attained by diligent study Even by attending unto reading and to meditation 1 Tim. 4.13 15. as St. Paul exhorts Timothy These Prophets St. Paul speaks of were a peculiar office in the Church so reckoned with Apostles and Evangelists Eph 4.11 and of those there were many at Corinth as we finde many at Antioch Acts 13.2 and these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 too Ministring unto the Lord. Now to these Prophets saith the Apostle to preserve order in the Church Ye may all prophecy one by one And thus is the Giant slain the great Argument and Objection cleared from what some would pretend to a liberty of prophesying to all in the publick Congregation 3. To admit into the Ministry By Imposition of hands in Ordination was never in the power of any meer Presbyter Our Lord and Saviour did constitute Twelve Apostles Matth. 10.1 2. Luke 10 1. in degree and office above the Seventy Disciâ—les Which holy Apostles that they were to have their Successors is evident from the promise here of Christ Behold I am with you unto the end of the World Which promise extends to the whole Ministry of the Church the Apostles having all authority Ecclesiastical and every office Ministerial virtually and eminently in themselves Most certain and plain it is our Saviours promise could not be meant of the Apostles persons it must be then interpreted of their Function And of their Function not in its extraordinary priviledges but its ordinary Ministrations not in its extraordinary Priviledges as that their Mission was immediate from Christ their operations miraculous by the Spirit and their jurisdiction unlimitted as to place These were all temporary expiring with their persons being necessary onely to the planting not the perpetuating of the Church But the sacred Apostleship in its ordinary Ministrations as Preaching the Word Discipling by Baptism Consecrating the Eucharist Excommunicating the Scandalous Absolving the Penitent Governing by Discipline and Ordaining to the Priesthood These even all these received by Commission from Christ were to be continued by Succession in the Church as without which the welbeing of the Church in its Ministry and Government could not stand Successors then there must be to the Apostles invested with the Authority and Office of the foregoing Ministrations Now our inquiry then is who these Successors are And for this we finde in Scripture Acts 12.17 15.13 21.28 1 Tim. 1.3 3.15 2 Tim. 1.6 Tit. 1.5 Rev. 2. 3. James Bishop of Jerusalem Timothy of Ephesus Titus of Creet yea the seven Angels Presidents and Bishops of the seven Churches spoken of in the Revelations Besides these we finde in the undoubted History of the Church Mark Bishop of Alexandria Epaphroditus of Philippi Archippus of Coloss Clemens of Rome Ignatius of Antioch these and others too in the Apostles times and ordained by the Apostles hands were the received Successors in the ordinary Ministry of the Apostleship And that this was so Theodor. in Phil. 2â—25 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is evident from that which is given us by Theodoret 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Those very persons were called Apostles whom by usage of speech the Church now calls Bishops And why was this but because they were generally owned by the Church as the Apostles Successors in the ordinary Ministrations of their Apostleship But now Time the great mint and master of words least community of names should beget a confusion in things Time I say did appropriate the name of Apostle to the immediate Apostles of Christ and the name of Bishop to their Successors whose particular Succession in their full Ministry and Office incommunicable to any meer Presbyters though of never so eminent abilities and high esteems is upon undeniable record in the Churches Histories And though I might heap up the unquestionable testimonies of the Ancients yet that one full witness and quaint expression of Tertullian may be here sufficient Who writing within one hundred years after St. John and so the Succession of Ministry not very long setled in the Church after the Apostles he tells us Tert. de Praescript c. 32. speaking of some Metropolitan Churches Exhibent quos ab Apostolis in Episcopatum constitutos Apostolici seminis traduces habent They exhibite and produce those persons constituted by the Apostles to be Bishops who by vertue of an Apostolical Seed do transmit a Succession of Ministry in the Church And thus Episcopacy becomes what Epiphanius elegantly stiles it Epiph Haeres 75. cont
Ministers of Error and Schisms Teachers of Heresie and Blasphemy They go before they are sent Jer. 14.14 23.21 they will run before they are bid go But stop we them here in their haste and question we their Commission Dear Brethren ye that are so hasty to be Preachers tell us by what hand are you sent You will say by the Spirits Mission I ask then What is the outward Testimony and Warrant You answer You look not further then the inward call Strange that men dare pretend to a call beyond that of Timothy and Titus yea of Paul and Barnabas who though inwardly called yea extraordinarily immediately yet they had their outward Testimony their Ecclesiastical Warrant Acts 13.2 3. their Apostolical Mission and this by imposition of hands But further Some others there are who will not go but as sent and sent by Ordination too but tell us Dear Brethren by what hands are you ordained by what authority are you sent The former go without Mission you go but is it not by a forged Mission Those usurpe the Office Ministerial in execution do not you in execution and ordination too And where then is the greater guilt of iniquity but in the greater violation of the Ministry Wherefore to give you our Explication full I have three particulars to insist upon First That our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church Secondly That there is no admission into this Ministry but by imposition of hands in Ordination Thirdly That this admission into the Ministry by imposition of hands in Ordination was * Viz For the space of above 500 years after Christ never in the power of any meer Presbyter And these being proved it will easily appear from what hand to receive Ordination our lawful Mission into the Ministry our 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Go ye 1. Our Lord Jesus Christ did constitute a Ministry to be perpetuated in the Church Our Lord and Saviour as it was prophesied of him so it was performed by him the Government was upon his shoulder Isa 9.6 He the founder of Ecclesiastical polity the constitutor of Order and Government in his Church as being our Apostle sent from God our Prophet our great High Priest the Shepherd and Bishop of our souls the Head and King of his Church whose Ministerial Government shall continue 1 Cor. 15.24 till he come to give up the Kingdom unto his Father and God be all in all Now as the Father sent Christ Joh. 20.21 so Christ hath sent his Apostles and sent them to be a standing Ministry by a communicated power not seated in the people but in the Pastors of the Church who are to continue unto the end of the World even to the fulness of Christ and his Church as in the close of my Text and in the Epistle to the Ephesians Eph. 4.11 12 13. is most plain and evident If a Gospel Ministry was not established successive in the Church to what purpose did the Apostles themselves ordain and leave in charge to those Apostolick-men which came after them that they should ordain For so St. Paul left in charge with Titus for Creet and Timothy for Ephesus yea to what purpose hath the Spirit dictated St. Paul penned and the Church preserved the particular instructions who are to be admitted to Ordination if none were to be ordained How frivolous and useless were the Apostles setting down the Deacons and Bishops qualifications 1 Tim. 3. Tit. 1. Rev. 2.1 if they were to receive no Ordination And sure the Angels of those Churches were approved in their Ministry by Christ who held them as Stars in his right hand And that of the Psalmist Psal 45.16 St. Hierom. in loc Instead of thy Fathers shall be thy children St. Hierome applies to the Apostolical prefecture and presidency in Bishops Quia Apostolis à mundo recessis habes pro illis Episcopos filios Because the Apostles as Fathers being dead the Church hath her Bishops as Sons surviving in their stead 2. No admission into this Ministry but by imposition of hands in Ordination We read of Paul and Barnabas Acts 14.23 that they ordained Elders in every Church And for this purpose Tit. 1.5 St. Paul left Titus in Creet that he should ordain Elders in every City And that this Ordination had its outward ceremony of Imposition of hands nothing is more plain from Apostolical practise in Scripture and the continued custom of Christs Church But because men little regard the Churches custom we will wave that to insist upon the Apostolical practice Act. 6.6 Thus those seven persons commonly called the seven Deacons they are ordained to their intended Ministration by the Apostles And how Why by Prayer and Imposition of hands Acts 13.3 Again Paul and Barnabas are separated to the work of the Ministry and how with Fasting and Prayer and laying on of hands Again Timothy is received into the Ministry and though it be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by prophecy 1 Tim. 4.14 yet is it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 with the laying on of hands Object 1 But some may say True as to the higher acts and offices of the Ministry as Baptism and the Lords Supper to be admitted to the dispensing of these Ordination may be requisite but not to the Preaching of the Word Answ I answer If Commission and Ordination be required for Baptism much more for Preaching the Word 1 Cor. 1.17 for this St. Pauls prefers before Baptism as being the more honorable and more weighty part of the Ministry And indeed most needful it is that none be admitted to publick Teaching but he that can declare his lawful Call and Ordination seeing upon this depends so very much the truth and peace the life and health the being and the welbeing of the Church yea of Christianity it self For if the office of publick Teaching lie open to all invaders and who pretends to the Spirit may take upon him to Minister the Word it will soon appear what Harvest we shall reap from such Seedsmen what mischiefs and miseries what Heresies and Schisms shall arise from such Teachers whose ignorance and boldness qualifies them for nothing more then Errors and Impieties Such as is the Teaching such will be the Church a Synagogue of Satan if taught by a spirit of Error and the spirit of Error still accompanies the spirit of Pride and a broaching of Heresie attends an invading the Ministry I ask the question then Is Publick Teaching a proper office of the Ministry that it is so sacred Scripture the Churches authority and divine Reason all prove and evidence St. Pauls testimony is plain and full when he tells us of publick offices given by Christ unto the Church Eph. 4.11 12. amongst which are Pastors and Teachers and these For the perfecting of the Saints for the work of the Ministry for the edifying of the Body of Christ Now if
Religions they not knowing which to chuse think it best to be of no Religion and whilst they behold the eager opposition of Churches all professing Christ they are ready to question whether indeed Christ hath now any Church But to stop the mouths of Atheists and confirm the Faith of true Christians I shall resolve unto you this Quare Whether the Church of Christ on Earth may totally fall away To which I answer Answ Some particular and visible Churches of Christ have and still may fall away but the universal and invisible Church the Body of Christ cannot And this stability of Christs Church is founded upon the immutability of Gods Covenant his promise cannot fail and therefore his Church cannot perish In all her variety of states and conditions Non mutat voluntatem sed vult mutationem so the Schools from the Master of the Sentences and he from St. Augustine When God alters his work he changeth not his will but wills those changes so as to establish his promises Amongst which promises to his Church Matth 16.18 observe that The Gates of Hell shall not prevail against her And again Lo I am with you saith our Saviour what onely for a short time Matth. 28.20 No it is for a long date alway even unto the end of the world Indeed to suppose the Church to fall totally from grace were to separate Christ from being Head and to divide him from the Body Eph. 1.23 and so make him who is the fulness of perfection to be himself imperfect Of particular visible Churches indeed we say That they have and may fall away so did the Church of Israel in the time of Elijah so hath the Church of Ephesus of Antioch of Jerusalem and many other particular Churches they have faln away yet the Universal hath not But still in the height of Heresie there have been some to profess the truth in the deepest Apostacy some to hold fast unto Christ and the purity of his worship Thus in the time of Arianism when as St. Hierom tells us Ingemuit totus orbis se Arianum esse miratus est The whole World groaned and wondered to see it self become Arian yet then there was an Athanasius to be Arianorum Malleus the Hammer and Hammerer of the Arians yea there were stout Professors of the Truth in the several parts of the Earth true Propugnatores fidei the Churches Champions for the Faiths defence Rev. 13.5 Yea see when the whole World wonders after the Beast even the Princes of the Earth dread his power court his friendship adore his greatness yet even then God hath a remnant left A remnant which worship him in Spirit and in Truth But further yet I observe The old Adversaries of the Protestant Faith the Papists they take advantage of our present distractions and whilst our Church labors under an Eclipse they seek to gain Proselytes by this Argument viz. Necessary it is to be of some Church for it is a truth received on all hands That out of the Church there is no Salvation and now as for the Church of England say they where is it or what is it That hath ceased to be but the Church of Rome that continues in her ancient glory So that unless now you will be Roman Catholicks you can be of no Church and if you be of no Church you can expect no Salvation Wherefore to discover the subtlety and overthrow the strength of Quest 2 this Argument I shall resolve this Second Quaere What is meant by this ancient truth and common saying That out of the Church there is no Salvation Answ Answer It is meant of the Church Universal not of this or that or any other particular Church There is no particular Church on Earth but may under a cloud of persecution cease to be any longer visible in respect of the outward Ministry of the Word and Sacraments and yet continue to be of the Church Universal the Body of Christ in the inward sanctification of the Spirit and Grace So that when we say Out of the Church there is no Salvation it is not spoken of the Church of Rome any more then of the Church of France or of the Church of England or of any other particular and National Church on Earth But it is spoken of that Una Sancta Catholica Ecclesia That one holy and Catholick Church the Body of Christ for that out of it indeed there is no Salvation And therefore do the Ancients make Noahs Ark Gen. 6.16 17 18. a Type of the Church for that as all within the Ark so all within this Church are saved and as all without the Ark so all without the Church are destroyed Per portam Ecclesiae intramus in portam Paradisi so St. Augustine through the door of the Church we enter the Gate of Paradise and as the same St. Augustine observes well He that hath not the Church for his Mother cannot have God for his Father and he that hath not God for his Father cannot have Christ for his Saviour and without Christ there is no Salvation For as that which is not of the Body does not receive life Natural from the Head so he that is not of the Church does not receive life Spiritual from Christ We proceed then to the resolution of our Third Quaere Quest 3 What we have to answer those who say we have no Church viz. That a Church does not then cease to be Answ when she ceaseth to be glorious but is visible in her constant sufferings when not visible in her publick Ministry Be it so then that we cannot shew the rich Plate on the Cubbard yet we can shew it cast into the Furnace and do but wait the Artists time and it shall come out more refined and beautiful The Church is the Kings Daughter Psal 45 13. though clothed in Raggs though covered with contempt yet all glorious within Tell me is not the Church then most truly eminent when most eminently suffering for the Truth Innocency is more illustrious upon a Dunghil then injustice on the Throne Fa th and Truth more honorable in a Dungeon then Schism and Superstit on in the Temple wherefore theâ—e Christ hath his Church where Truth hath her Martyrs And let not then any insulting Romanist say Where is your Church in contempt and scorn whilst we can point him to those who give Testimony to the Faith by their innocency and sufferings To close with the Fourth Quaere Seeing we are to hold Communion Quest 4 with the Church how may we know which is a true Church with which we may hold communion Answ Answer By these inseparable and infallible Notes a sincere Preaching of the Word a right Administration of the Sacraments and a firm Profession of the Faith All which by how much they are the more or the less perfect by so much is the Church the more or the less pure And now blessed be God even for ever
discendum quod de Deo intelligendum as Hilary speaks we must learn from God what we may understand of God even as we discover the Body of the Sun by the light of its own beams yea God it is who prepares the eye of the practical judgment and proportions the palate of the rectified will to discern the evidence and rellish the sweetness of supernatural Truths and he does it in this order The Church by a Ministerial Manuduction and Ecclesiastical dispensation to those matriculated by Baptism born in her Lap and bred in her Bosom tutored to a reverend esteem of her Maternal Authority to them she transmits this indubitate principle of Christian Verity That the sacred Scriptures are the Word of God But to them who are without the Infidel and Heathen the Church hath her arma praelusoria her preparatory Arguments of Right Reason to fit the minde for a candid reception and diligent examination of the Scriptures And upon this the Spirit of Truth comes in with Conviction to the Conscience perswading the Soul to this assent of Faith that they are the Word of God Wherefore besides the Ministry and Manuduction of the Church there must be an illuminating power of the Spirit yea a power rectifying and raising the minde to a capacity of supernatural light otherwise the Mysteries of Grace to the Natural man will be as the varieties of colours to the blinde the colours are not discerned till the faculty be restored nor are those Mysteries understood till the minde be healed And when thus by the Spirit of God the minde is fitted to the Word and the Word revealed unto the minde then does the Soul discern an excellency in the sacred Scriptures above what is in Humane Writings with as sure a distinction though not so clear an evidence as the eye does discern a beam of the Sun from the blaze of a Candle Quest 3 Thirdly In doubtful cases how may we best interpret the sacred Scriptures Answ I answer That Interpretation of Scripture is best which holds conformity to the Analogy of Faith and consent with the judgment of the Church two sure rules of Scripture interpretation approved and observed by the ablest Expositors of Gods Word 1. Which holds conformity to the Analogy of Faith Rom 12 6. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which Analogy of Faith is none other thing then that summary and fit proportion which is in the general principles of Christianity and cheif mysteries of Grace plainly set down in the sacred Scriptures A sum whereof we have in our publick Confessions of Faith the Decalogue the Lords Prayer and the Doctrine of the Sacraments seeing then it is the Scripture phrase to be built up in our holy Faith As that stone Jud. 20. which holds not proportion with the rest of the building is either fitted or rejected by the Architect so that interpretation of Scripture which holds not Analogy with the received Doctrines of Faith it must be either amended or cast away by the Religious And in doing this the Faithful of Christs Church they shall according to St. Pauls precept 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Phil. 3 16. walk orderly by one and the same rule and so preserve the unity and peace of the Church in being of one and the same minde 2. Consent with the Judgment of the Church For that no Scripture is of private interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Pet. 1.20 to be interpreted by a mans own wit fancy or reason but by the enlightning power of the Spirit of Truth for as the Scriptures came not by the proper will Vers 21. so nor are they to be interpreted by the private judgment of men but the same Spirit who is the Author must also be the Interpreter And where may we with more confidence rest assured that this holy Spirit is then where Christ did expresly promise he should ever be with his Church Matth. 28.20 John 16.13 And especially with the Pastors of his Church to whom our Lord gives the promise that His Spirit should lead them into all truth But here it may be demanded what I call the Judgment of the Church I answer The antient perpetual and universal consent of holy Doctrine received at all times in all places and of all the faithful But especially do we fix upon that judgment of the Church in the antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils For that without controversie even by confession of all parties in that time were the most Eminent Saints for holiness of life excellency of learning purity of doctrine and constancy of martyrdom And he that will think to go to Heaven in any other path then what these blessed Saints have trod before him I say to him as Constantine to Acesius Erige scalam ascende solus Raise thy self O man a Ladder and climb up alone Now this antient perpetual and universal consent of holy Doctrine collected out of the most consonant Writings of the Primitive Fathers and the sacred Decrees of the first Councils This is that we may call in the language of St. Ambrose Liber Sacerdotalis Ambr. de fid ad Grat. l. 3. c. 7. That Sacerdotal Book signatus a confessoribus multorum Martyrio consecratus signed by the confessions of the most eminent Saints and consecrated by the blood of the holiest Martyrs As then the Authority of the sacred Scriptures gives us the sure rule of Faith so the judgment of the Universal Church gives us the right line of interpretation according to which two it is well worthy our observation the Church of England did exactly draw the platform of her Reformation And this is evident in her Doctrine and Practice 1 In her Doctrine Art 20. amongst many other instances see it in her Book of Articles expresly acknowledging the Church to be the witness and keeper of the sacred Oracles and in her Book of Canons as expresly denying any doctrine necessary to be religiously held and believed which the Catholick Fathers and old Bishops of the Primitive Church have not collected out of the Scriptures And 2 that her practice is suitable to her Doctrine appears by her owning the four General Councils the Apostles Nicen and Athanasian Creeds And in all her disputes against the now silent adversary otherwise too busily employed the Jesuite justifying her reformed estate as conformed to the Primitive Church within the first five Centuries of years And here give me leave to observe unto you how the Presbytery laid the way to their own and our Churches ruine even by setting up private interpretation of Scripture in opposition to the received judgment of the Universal Church For do not the Brownists the Anabaptists under the name and notion of Independents presently beat them with their own weapon The Presbyterian abolisheth the Publick Liturgy and takes away Regular Ordination
brings in the Directory and sets up Lay Elders and all upon this ground That what they did was conformed to the Doctrine of the Scriptures of whose interpretation themselves would be Judges But at the heels of the Presbyterian follows close the Independent and treading in his steps at last over-teacheth him in his design and carries away his Helena from him he pulls down the Classes and the Synod as humane inventions and remains of Antichrist denying That by the Scripture any Presbyters or persons whatsoever ought to have power over the Churches of Christ which are by Scripture-rule Independent in their Government to any Secular or Ecclesiastical power whatsoever And for this they urge their Scripture Texts with much heat of contention against the Presbytery pleading this their common ground of interpretering Scripture by the Spirit whose inspirations and revelations they pretend to above what the Presbytery dare own or acknowledge As then in joyning the Authority of the Scripture with the judgment of the Church was our Reformation so is it Satans subtlety and the Jesuites design both acting by the Enthusiast That in dividing the judgment of the Church from the authority of the Scriptures may be our ruine To the prevention whereof what God hath joyned together let no man put asunder The Word of God and the Ministry of the Church for so faith Christ in Instruction to his Apostles Go ye disciple all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Baptising and teaching Teaching whatsoever I have commandâ—d you 2 Having resolved you the three seasonable Questions we proceed to clear unto you two Vulgar Errors no less dangerous then epidemical as mischievous in their consequents as spreading in their infections First That the sacred Scriptures are the onely rule of all mens actions Secondly That every man may be an Interpreter of sacred Scripture Which two make up that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that grand and primary falshood which laid the ground for all that division and disobedience which hath of late broken forth into violence and blood both in Church and State 1. That the sacred Scriptures are the onely rule of all mens actions 1. Vulgar Error An opinion however made plausible yet is it indeed pernicious To state the case right That the Sacred Scriptures are our perfect rule of direction as to the knowledge of supernatural Truths in the objects of divine Faith and the exercise of supernatural Graces in the duties of Evangelical obedience we willingly acknowledge and therefore reject all humane Traditions urged by the Romanist as supplements to the Doctrine of Faith and Codicils to the Testament of Christ But now that the sacred Scriptures are our onely rule of direction in matters Civil or Natural especially as extended by the Brethren of the Separation to indifferent actions whereas indeed this opinion makes no actions to be indifferent all being commanded by the Word of God This we can by no means admit of it being an opinion which makes an inâ—et to all Schism and Sedition For Beloved upon diligent search and judicious observation you may finde That in the Controversies of this last age since the Reformation they who have so earnestly preached printed and what not for the change of Church Discipline and Government they have certainly made this the head Theorem of all their Pulpit discourse the very Corner stone of all their Babel-argumentation That simply whatsoever we do and are not thereto commanded and directed by the Word of God it is sin As if when God gave his Scriptures he then made null the Law of Nature and of Right Reason which Law of Nature and Right Reason imprinted in our hearts is as truly and indeed the Law and Word of God as that written and printed in our Bibles And therefore Non differet Scripturâ an ratione consistat Tert. de cor Miâ— c. 4. so Tertullian it will not matter much whether our warrant be from Scripture or from Reason both being the Word of God onely with this difference That Humane Reason is subordinate to Divine Revelation Besides if the Scriptures are the onely rule of all our actions then where there is no Scripture there should be no rule and where no rule no Law But to the Gentiles having no Law written in Tables there is a Law written in their hearts Rom. 2.15 and according unto this Law their Consciences do either accuse or excuse them And thus If the Gentiles have a Law then have they a rule of their actions and that to excuse too and so not every thing which is done without direction of the Scriptures is therefore sin nor yet the written Word the onely rule of what is Natural and Civil To say as some do to mitigate the rigidness and harshness of this opinion to say That the Scriptures are the rule of all mens actions in those general maxims dispersedly and occasionally set down of doing unto others Matth. 7.12 as we would they should do unto us and of doing all things decently 1 Cor. 14.40 Rom. 15.2 Phil. 4.8 orderly and to edification and the like especially of doing whatsoever things are true whatsoever things are honest whatsoever things are just whatsoever things are pure whatsoever things are lovely whatsoever things are of good report c. This were indeed to the purpose if those maxims known principles of Nature and Reason had never been heard of but by Scripture Revelation But in that holy Scripture points us expresly to those maxims in general it withal directs us implicitely to the use of Nature and Reason in all ordinary affairs in particular To convince you more fully of the great danger see the evil consequents of this Erroneous opinion which are especially these three 1. An unavoidable guilt of Superstition 2. A vexatious perplexity of Conscience 3. A seditious contempt of Humane Laws whether Civil or Ecclesiastical First An unavoidable guilt of Superstition For that this opinion takes away the indifferency of things and actions making all necessary as commanded or else to be sinful So that it is well observed the Romanist and Separatist as they go upon contrary grounds yet both false so they run into quite contrary errors yet both superstitious The error and superstition Affirmative on the one hand that 's the Romanists who cutting short the Scriptures perfection impose Humane tradition with an opinion of absolute necessity and divine authority The Error and Superstition Negative on the other hand that 's the Separatists who extending too long or rather laying too low the Scriptures perfection they condemn Natural and Civil Actions with a censure of being sinful which yet the Word of God condemneth not And thus to take away what is indifferent in its self by commanding it as absolutely necessary or forbidding it as absolutely unlawful is Superstitious By commanding it as necessary when Gods Word requires it not and by forbidding it as unlawful when Gods Word condemns it not Secondly A vexatious perplexity