well and truly said to be Supreme Governor over all persons and in all Causes yea and Supreme head in a borrowed speech as the Husband is the Wives head not to make new Laws not agreeable to Gods Law but to be keepers of the two Tables of Gods Law and to rule according to them 1. This condemneth the monstrous pride and arrogancy of the Pope that challengeth and taketh upon him to be Supreme head over the Church and that he may set up and depose Princes he may Curse and Excommunicate and command to go to War at his pleasure and that he may exempt Subjects from their allegiance c. He is a Lyar Usurper and a Thief What hath he do in England who gave him his Authority He is a Minister if he be Saint Peters Successor and hath the Spiritual Sword to fight withal but he challengeth both Swords Temporal and Spiritual too too much in conscience for one man for one hand to hold and handle two Swords whereas each will take up the whole man But how came he by them especially by this Temporal Sword and civil Authority as to kill imprison and do what a King may do Oh Christ gave him the Spiritual Sword which is the greater therefore did give him the Civil which is the lesser A sound argument The King gives a Nobleman a great Office therefore hath given him one that is lesser Doth this follow Yea to maintain this his usurped Power they do so wofully abuse the Scriptures that it would grieve any heart as where Peter was bid Arise kill and eat Peter might kill Beasts therefore the Pope may kill men a goodly argument This would rather authorize the Pope to play the Cook then the King So Peters dealing with Ananias and Sapphira and Pauls with Elimas the Sorcerer are alledged but was their's with the Temporal Sword was it with force or violence was it not with the Word of God This makes nothing for his Civil Power Christ refused it when they would have made him a King and when he was desired to divide an Inheritance So these speeches of our Savior He that hath no Sword let him sell his Garment and buy one and when they said Lord here are two Swords he said unto them It is enough But hereby our Savior doth onely put them in minde of the danger of the ensuing times and that they should prepare themselves for troubles not that they should otherwise resist then with the Sword of the Spirit the Word of God for afterward when Peter used his material Sword against the Officers our Savior willed him to put up the same Whatsoever therefore the Pope or any for him can alledge we may safely take the Oath of Supremacy They that will not are not to be trusted for good Subjects 2. This condemneth the Clergy of Rome that exempt themselves from all Princes Authority whereas God hath said Let every soul be subject to the higher powers If they have souls they must be subject But how do they exempt themselves 1. As they say Jure Divino from that of Saint Paul He that is Spiritual judgeth all things yet he himself is judged of no man An horrible abuse of the place which ayms at no Civil Judgement but onely at judging by the Spirit of God of things Divine which a natural man cannot attain unto meaning that as a Natural man cannot judge of Spiritual things so none can judge of a Spiritual man but he that is indued with the same Spirit 2. By the Donation of Constantine but it s not in the power of Princes so to do They may exempt them from Tribute if they will as Pharoah took not the Priests Lands to gage for Corn but to exempt them from subjection they cannot This were to make themselves wiser then God who hath put them under their Authority yea the too much indulgence and favor of Emperors hath been the bane of the Church and helpt up the Pope into his stirrop Therefore its wisdom in them to hold their Authority which God hath given them Or unto Governors A King is but a man and cannot rule a Kingdom by himself and therefore must have others under him for the same purpose in War Generals Captains Lieutenants c. and in Peace Judges Justices Majors Baliffs Sheriffs Constables c. accordingly was Jethro's Counsel questionless by Gods direction accordingly was Gods own prescription and by him do they also rule Such did Jehoshophat set throughout all the Cities of his Land City by City These be the Princes eyes to see and hands to execute Judgement who therefore must be obeyed even the meanest of them This condemneth them that are afraid to commit Treason against the King but for other Magistrates they care not for them set light by them sometimes outface them An Officers gown hath been heretofore more feared then his person now so proud and insolent are youth grown in these lewd times that with the Judge in the Gospel they neither fear God nor man In Jobs time the wicked would flie from him when they saw him but now tell a company of drunkards in an Ale-house that the Constable comes what care they yea they will not onely sit still there but with vile speeches outface him This comes to pass partly through the coldness and remisness of Magistrates whereby they lose their authority which is Gods judgement on them and partly through the boldness of youth over in times past Let them look to it they resist not onely the King in the meanest Officer but even God and his Ordinance and shall receive to themselves judgement whom God will pursue though men connive at them Such contemners of Magistrates for the most part come to the gallows or such fearful ends As unto them that are sent by him This is in effect the same with the foregoing Reason There is a nature in us contrary to this subjection but we must submit our selves to them for they be sent of God both the highest and the lower ones The powers that be are ordained of God 1. This teacheth all sorts of Officers and Magistrates to be careful in the performance of their duties remembring that they are sent of God that they bear his Name and that he will call them to an account They that are faithful in this trust reposed on them shall receive a good reward as contrarily they that do his work negligently and are unfaithful shall hear this doleful sound O evil and unfaithful Servant c. take and binde him c. 2. It teacheth them to do their duties couragiously They have a sure back he that sets them on work is able to defend and maintain them 3. People must submit themselves to them they are sent of God if they do not thus they shall answer the same at their uttermost perils For the
Paul and Barnabaâ— arose dissention and Paul complaineth That when he would do good evil was present But for gross things that are reported of godly Ministers usually upon tryal they have proved lyes raised of Malice and not deserved by them And shall the whole calling of Ministers be blemished because some be bad And though it were as they say that Ministers were like Cooks that prepare good meat for others and taste not of it themselves yet the Word is good and it may be profitable to others as Gods Ordinance which is appointed for the Salvation of his people the blessing whereof dependeth not upon the Ministers good life but Gods blessing Noah was saved in the Ark whereof the makers were in likelihood drowned It was our Saviors direction that the people should be ruled by the Doctrine of the Scribes and Pharisees sitting in Moses chair that is preaching his Doctrine though they were not to do after their works And though Ministers know the will of God yet let it offend none that they straight do it not for knowledge is one thing and sanctification another which two are often severed 2. Some say There be contentions among the Ministers themselves and they cannot agree in points What then shall we do I le see them agreed ere I le regard any of them A. It s not to be wondred at if there be differences in some things for here the best know but in part and there still remains scales to be rub'd off and God doth not reveal all his will in all points at once but by degrees and in time and if any would tarry to be Religious till all men jumped in all Points they should never be Religious but perish and will this serve mens turns But what contentions and differences are there between the Ministers of the Church of England True its pity there should be any and we should desire God to cause his truth to break out and to remove the occasions of strife and till they can agree about those few things to proceed by one rule in peace But what differences are they not about the Essential points of Religion or matters of necessity to Salvation but of matters besides the main namely The Government of the Châ—rch or rather the persons by whom and the maner how the same is to be govern'd about which indeed there 's diversity of opinions So about Ceremonies which are not of the Essence of Salvation neither doth the Kingdom of God stand in them So that as the Church is a true Church that is governed either way so may they of each and both opinions yet be the servants of God and be saved both holding the foundation though differently building thereon If therefore they shall agree in all Fundamental Points and all things necessary to Salvation as in the Doctrine of their own Misery Christ Faith Repentance and the like though they leave the other till God shall further reveal they shall do well enough and its more seemly for Christians to minde the Doctrine of Faith Sanctification Love c. then to busie themselves about the Government of the Church The Devil calls them from things most needful to other things less needful more uncertain and dangerous If because of some smaller points of difference they shall shake off all Religion what answer shall they make What if Clothiers should all agree in the main points of Cloth-making till they came to the maner of making up and to the Tillers and herein they should differ should any need stumble hereat and say I le be no Clothier they cannot agree among themselves Why they may be good Clothiers though they differ in this and that of both fashions Let a yong man then go and practice as far as they agree and when they come to the winding up do as he is perswaded best and he shall be Clothier good enough 3. Others say The Minister speaks too fast or too slow or stands too long c. A. Most is his own pains They have thought longer time but short at Cards Tables Feasts Plays and do still Two or three hours at a Feast for the body and as much at play yea an whole day from one sport to another as a Fly from one box to another is usual with most 4. He is rich and then he must needs be covetous or else poor and then contemptible A. Men will finde a very poor excuse rather then none at all so was Christ contemned of his Countrey men But can any Minister so walk but that some which have no love to Religion and to be reformed will cavil against him to colour over their contempt Could John Baptist But he had a Devil Could our Savior Christ No he was a Winebibber a companion of Publicans and Sinners Against Professors of the Word and their Profession of Religion there be that take offence 1. Some say There 's but a small number of these Professors that be so precise most be not so and such as are usually are of the meanest not of the greatest and wisest men of whom but a few are carried after these Preachers to run after Sermons or be so precise in themselves and their families and a contemptible company they be hated of all for the most part A. 1. For their number its small if they be compared with the multitude but by themselves a worthy company and being such a small number it s an Argument that they are approved of God and walk in that way which leadeth to Heaven And hath not this been always told That the way to Heaven is strait and few finde it and so on the contrary The greatest number have ever been deceived and joyned in evil most cryed against Christ Crucifie him for one Elias one Micaiah there were Four hundred Priests of Baal 2. For their baseness that 's not always true though the Church consisteth most of them that are mean yet God hath had and will have of all sorts not excepting the greatest as David Solomon Asa Jehosaphat Hezekiah Ahikam and before them the Patriarchs Job and others So hath not our own Land wanted worthy men of the greatest place as there are at this hour many right godly Noblemen Knights and others of great state and place If this will draw them to the love of Religion there be not such wanting though their number be not the greatest For not many mighty are called And its hard for a rich man to enter into the Kingdom of God from whom for the most part heavenly things are hid and by whom God will not uphold his Kingdom but by mean ones that the glory may be his The poor he hath chosen 3. For their contemptibleness they are not the worse but the better to be liked for the Devil and wicked men will ever hate that which is good They did so by the Prophets our Savior and his Apostles and will do so by their followers let
and prophane persons excuse themselves from embracing Religion but this shall not serve their turn There is odds indeed and no marvel For we know in part and believe in part But wherein is the difference not in the grounds of our Religion but in matters of Ceremony and Circumstance So far as the Ministers of the Church of England agree let them embrace believe and obey and it shall be sufficient to bring them to Heaven as for the things about which they differ they little concern them we are to desire God that these controversies were at an end and that we may be all of one minde about these things till which time we are to desire that there might not be such Separation of affections for these things but as both may be saved and be good Christians that be of either of both mindes so there might be a consent and agreement and not one rent asunder in affection from another for as it were extream uncharitableness for any to judge any for these things whom they see to live godly and Preach diligently so to censure those over sharply that are not altogether of the same judgement This doth much hurt for as it was said The war of Hereticks is the peace of the Church so it is now too true That the contention of the Church is the peace and increase of Papists among us Hereby also many fall to Brownism and sundry no doubt hereupon shake off all care of Religion and are little better then Atheists Some there are even also amongst private Christians that having somewhat better gifts of wit and memory and some more knowledge then others fall to curious questions and maintain strange and singular opinions as That they can discern Spirits and in an hours talk with a man know certainly whether he be a childe of God or not c. whereby they draw parties to themselves fall into wrangling and strife with such as oppose their fancies becomes strange unto them discharge them behinde their backs whence the godly are grieved and prophane ones take occasion to exclaim against the profession of Religion yea their Ministers become ill thought of as teachers of such Novelties Such are of a proud Spirit as who take up Opinions not grounded in the Word and maintain them also to the breach of unity and love If any scruple arise in our mindes we are in humility to resort to those whose lips are appointed to preserve knowledge For unity in civil affairs or outward conversation We ought to be of one minde in every good thing in our families and places where we live husbands and wives neighbors with neighbors must be like-minded one towards another according to Christ Jesus any other is a conspiracy no true agreement In Towns men ought to joyn together to suppress evil persons and places and set up goodness so much as in them lies where two or three thus consent there is God in the midst of them But in most places men set themselves to cross one another and Baal hath them which plead for him and against God and goodness as if one Horse were set at the one end of the Cart and another at the other end and each put to draw they would trample the ground tire themselves and do no good to the owner so is it in many Towns where dissention beareth sway nothing is done to the glory of God or good thereof And for particular persons and neighbors they must be of one heart and live lovingly together not offering occasion of offence nor readily embracing any but forgetting forgiving and passing by injuries not giving place unto wrath nor suffering the Sun to go down thereon We are brethren members also of one body we must live like Lambs one with another O how good and comely a thing is it thus to live but alas how do men wrangle and contend for every trifle Welfare Abraham he would rather yield to Lot then contend we are his children if we follow his steps What a shame is it that they which are baptized with the same Baptism profess the same Faith and say that they are guided by the same Spirit should yet be at strife and variance O fie upon it How do these stain their Prayers hinder themselves from the Sacrament How canst thou look God in the face who thus break his Commandments Hereof pride and covetousness are the main causes Take we heed to these duties that living in peace the God of love and peace may be with us Having compassion one of another Another vertue required is to be of like affection each to other in their prosperity rejoycing with them and desiring the continuance thereof as in their heaviness to be grieved yea we are to rejoyce in their prosperity though we our selves were in affliction to rejoyce I say whether in respect of the Church in general or of the particular Members thereof Such shal not prosper that have ill will to Sion that envy the prosperity of the Church nor such as are envious at the good estate of particular Christians or Ministers their welfare credit peace liberty nor such as have an ill eye at their Neighbors thriving in wealth credit gifts or any other blessing Through the Devil justly stiled the envious man as being the author of envy they become thus envious What shall we have an ill eye because God is good what is this but to finde fault with God How was envy punished in Cain in Esau in the Edomites c. It s a work of the flesh which God cannot away withal nay we are not to envy at the prosperity of the wicked for they shall pay full dearly for it Naturally we are addicted hereunto but we ought to hate it and strive against it And for them whom God blesseth above others they must walk very warily in all humbleness and care to do good and kindely use their Inferiors else they put them upon a temptation of envy whereas on the other part people will say His wealth and place is well bestowed on him he is loving affable doth good c. And as we are to rejoyce with them that do rejoyce so must we mourn with them that mourn we must help to bear their burthen we must pity them in our hearts pray for them visit them and otherwise relieve them if need be we must not be altogether for our selves as those who were not born for our selves alone In the natural body if one member suffer the rest suffer with it much more should it be so in the spiritual If the foot get a thorn in it the back bows down to it the eye looks upon it the hand searcheth it the heart grieveth the tongue complaineth should not we be thus affected at the hurt of our fellow-members Our head is a living feeling head and accordingly we should be feeling
what ground they know not there can be no reason rendred why Peter should hide the name or dissemble it But this is that they might get some place of Scripture proving Peter to have been at Rome but if they can get no plainer then this the Pope may sit besides his Chair They have no place to prove it by and yet they say he sate there as Bishop five and twenty years which that it was not the Learned have proved by divers Reasons But thus the Pope comes by his Supremacy Peter had it and he left it to his Successors the Bishops of Rome But neither had Peter any such Supremacy or if he had it was not tyed to place but to Truth and Religion now the Popes is clean contrary to Peters hating and persecuting the same But where by Babylon Rome indeed is meant as Rev. 14. 17 18. so called mystically for the likeness to Babylon in Idolatry and vexing the Church and Servants of God that they cannot away therewith See Dent on this Question Thus Hereticks wrest Scripture at their will to their own purpose where it may make for them though it have no such meaning it shall yet be used where it s against them though it be never so plain yet it may not be allowed This is a vile taking of Gods name in vain and it will be to their own destruction 1. Therefore we must not believe that is confirmed by Scripture of their or any Hereticks alledging but try their allegations 2. That we never dare to bring a sence of our own to the Scripture but fetch the sence thereof out of the Scripture by humble and diligent search Elect together with you A Church chosen of God as you are out of the world to bestow his Gospel upon and reveal his truth unto Election is taken largely or strictly Largely for choosing a People or Nation out of the world to bestow his favors upon and make Covenant with as Israel from all other Nations You onely have I chosen So to choose to an Office as our Savior Christ saith I have chosen you twelve and one of you is a Devil Strictly for the Election of any to Salvation before the world When God chooseth out a Church and bestoweth his mercy upon it though no doubt there be numbers of Gods Elect in it as in the Church of England yet many may be Reprobates especially in such a Church where Religion is enjoyned by authority in such a company as this of the Jews where they were voluntary there was likelyhood of the more and yet even among such were Hypocrites that voluntarily joyned themselves to the Church as Ananias and Sapphira 1. Know we that its a great mercy to live in an Elect Church as the Church of England is when most of the world sit in darkness and be Synagogues of Satan 2. Yet must not we content our selves herewith but be able to prove our own particular Election which is an unspeakable favor and for which we ought to be exceedingly thankful Now in that the Apostle calls them an Elect company it was because he knew there was a number of Gods chosen among them as he saw by their fruits but who they were particularly and who were not that he could not justly tell because its unknown what the heart of the one is and what God may do in time for the other We must not take upon us precisely to determine of other mens Election or Reprobation but judge modestly and charitable thanking God for being sure of our own and laboring more and more for assurance herein Saluteth you wisheth all good unto you What would the Apostle trouble himself or his Epistle with such a trifling matter as sending of commendations It s no idle or small matter but of very good use So that as it hath been an ancient custom in the Church of God so being Christianly performed its worthily continued and is of great use For 1. It testifieth to our selves that we are of the number of Gods faithful ones that we not onely love the brethren with us but even those which are absent yea not onely no kindred but not known by face onely heard of that we so love God that we love his grace wheresoever 2. It s no small encouragement to the Servants of God that be thus saluted against the many unkindnesses yea hatred they meet with from the world that yet they see themselves regarded loved and prayed for of Gods people 1. This should provoke us to perform this Christian duty to the Servants of God for our own discharge and both their and our comfort we must not be all to our selves nor to those we be with but even have our hearts with the Church of God elsewhere rejoycing to hear of the free passage of the Gospel the zeal of any embracing it and that we help them forward the best we can 2. If we have salutations sent us by any of Gods Servants we should make special account thereof and be much comforted thereby and set the same against all the scoffs ill will and hard measure that the world affordeth and if we be in any heaviness that we stir up our selves and be thankful to God that we are remembred of him and his Servants and make more account of commendations from a mean Christian then from a great Knight or Noble man that 's not in Christ. 3. They that are Messengers hereof must not forget nor deal carelesly herein even civil and courteous Salutations onely of friends or kindred each to other are of use and not to be omitted but much more such as those here who knoweth how seasonably they may come what good they may do what heaviness they may remove They must not count so lightly of them being sent as to forget them or let them as they say flye away by the way but as a token wherewith they were entrusted and which it were no honesty to keep back Marcus my son It s like its that Mark spoken of Col. 4. 10. who was Cozen to Barnabas about whom there was a breach between Paul and Barnabas He calls him his Son not in the flesh but in the faith as having begotten him thereto by his Ministery as the Apostle Paul useth the same word on the same ground See Tit. 1. 4. 1. Tim. 1. 2. 1 Cor. 4. 14. Philem. v. 10. Here note that The Preaching of the Word is the instrument of Regeneration to beget men again to God 1. This rebuketh those that disgrace either simply or under colour of magnifying praying and reading so also those that withdraw themselves from this and staying at home say They read good Books c. They do as the Israelites who having Manna allowed them by God which should have been unto them in stead of all the food in the world yet would have Quails but they had leanness sent into