be seen in Cod Justiniani l. 1. c. 9. de Judaeis Caelicolis where it is decreed That if any of those Judaei or Caelicolae did attempt any mischief against them that refused to entertain their Sect they and their confederates should be committed to the fire And again If any Jew did presume but to traduce any one to his religion he was to be condemned to a proscription of his goods and punished after a miserable manner And a third Law sayes That if a Jew presumed to draw a Christian to his religion he was to be proscribed and sustein the punishment of bloud They have been heretofore permitted to live here as they are now elsewhere amongst Christians but how little it has wrought upon them all the world knows it is not Gods time yet it seems to take away the vail that is drawn over their eyes Mean while you must understand that the Jews remaining Jews do not acknowledge themselves the natural subjects of any Prince in the world They will admit themselves to be the local subjects of those under whom they are and will not be received to that neither but upon conditions of freedome wherefore it was a Law Imperial Cod. Justin l. 1. Tit. 9. de Judaeis Caelicolis Ritus suos citra contemptum Christianae religionis retineant that they might retain their Rites without contempt of the Christian Religion Neither will it be for the purpose of our adversaries to urge the Toleration of more then one Religion in other parts of the world as in France and several parts of Germany for first In tolerating of them they tolerate not blasphemy or heathenish idolatry for in France it self their civil courts take cognizance Des crimes de leze-Majeste divine humaine h. e. of crimes of Treason against God and the King 2. in France the King permits but two Religions not all as these men would have done here So in Germany Popery and the Augustane confession have been permitted together but not all Religions and how comes even these things to pass but because Princes give away that power over the Church wherein God has vested them to the Pope or people That the King of France hath so done is clear from the Pragmatica Sanctio wherein it s acknowledged that the Kings of France own originally no Superiour but God and that without the said pragmatical sanction the Acts of the Council of Basil were of no validity which was done at Bourges by an Assembly of the Estates and confirmed by the King shortly after the celebration of the said Council of Basil which was anno Domini 1436. And that this hath ever since obtained in France appears by the following censure of the contrary doctrine Censure de la sacree faculte de Theologie de Paris contre la puissance temporelle du Pape LE premier jour d' Auril mil six cents vingt six apres la Messe du St. Esprit l' assemblee s estant faite a l aâ—coustumee en la salle du College de Sorbonne touchant le lieure impie de Saternelly Jesuite ouy le rapport de docteurs que la faculte avoit deputez lesquels ont expose qu es deux chapistres qui leur avoiint estez Marquez estoyent contenues les propositions suivantes Que le Pape peut punir les Roys les Princes de peines temporelles les deposer priver de leur Royaume estats pour crime d' Heresie deliurer leurs sujects de leur obeissance que telle a tousjours este la coustume de l' Eglise Et non sculement pour l' heresie mais encore pour d' autres causes ascavoir pour leur pechez s' il est ainsi expedient si les Prences sont negligens s' ils sont incapables inutiles De plus que le Pape a la puissance sur les choses spirituelles sur toutes les temporelles qu'il a cette puissance de droit divin qu'il faut croire que le pouvoir a este donne a l' Eglise a son Souverain Pasteur de punir de peines temporelles les Princes qui pechent contre les Loix divines humaines particulierement si leur crime est une heresie Ils ont aussi dit que Saternelly affirme que les Apostres estoient bien sujects au Princes seculiers mais non de droit mesme qu' aussi tost que la majestie du Souverain Pontife a este establie tous les Princes luy ont este sujects bref ils ont rapporte que cet Autheur explique ces paroles de Jesus Christ Mat. 16. Tout ce que vous liez sur la terre non seulement de la puissance spirituelle mais aussi de la temporelle qu'il corrompt le text de St. Paul 2 ad Cor. 10. Potestatem dedit nobis Dominus in aedificationem non in destructionem en retranchant une negation fait dire a plusieurs autheurs qu'il cite de choses a quoy ils n'ont jamais pense concluans que tant ces choses que plusie autres qu'ils ont rapportees meritoient tres-justement la correction la censure de la faculte Monsieur le Doyen ayant mis la chose en deliberation apres que les opinions de tous les Docteurs ont este ouyes leurs voix recuillies la faculte a improuve condamne la Doctrine contenue en ces propositions aux conclusions desdites chapitres comme estant nouvelles fausses erronees contraire a la parole de Dieu qui rend la dignite du Souverain Pontife odieux ouvre la chemin au scisme qui deroge a l' authorite Souverain de Roys qui ne depend que de Dieu seul empeche la conversion de Princes infidels heretiques qui trouble la paix universelle renverse les Royaumes les estats les Republiques Bref qui detaurne les sujets de l' obeissance qu'ils doivent a leur Souverains les induit a des factions rebellions seditions a attenter de la vie de leur Princes fait en Sorbonne les jour an que dessus receu le 14. Auril 1626. Par le commandement de messieurs les Doyens Docteurs de la sacree faculte de Theologie de Paris Signe Ph. Bouvot The French deriving themselves from the confines of Germany The like may be said of the German Powers and the powers that are are of God Rom. 13. and depend immediately upon him But these powers I say are for the most part given away to the Pope by the true owners of them whereas did they reform Religion by their own authority as the Kings of England have done all men might quickly be brought to subscribe and submit to that Religion and Government which they should authorize according to the word of God and the consent of antiquity which
would never have been brought to pass in England had the Kings referred themselves herein to Pope or people And whereas they urge that it makes for the security of Princes to give libehty to all I answer That then this security must be either from God or man from God it cannot be in as much as he that gives liberty to all religions evidently shews that he has no regard of any but meerly as to the notion of it in which case what security can he expect from God neither let our present adversaries think they please God in pleading for a liberty of blasphemy though they pretend that their very soul abhor it from man it will not be for thereby he will create as many interests as Religions which will unite against the lawfullest of all which they know will aim at an uniformity though they shall no sooner have beaten down this then they will fall a squabbling among themselves In which regard it may be said of them as Plutarch speaks of Caesar and Pompey namely that it was not their dissension which was the cause of the civil war as was commonly supposed but their union rather in as much as they first went about to ruine the authority of the Senate and of the Nobility and then they quarrelled among themselves a thing saies he which Cato many times foretold and prophesied Those that aim at usurpation catch most fish in these troubled waters Thus did Jeroboam whom our adversaries instance in as if it made for them when indeed they could not have found an example in all the Bible or in all the world that makes more against them They say that Jeroboam wanting faith to believe that his new kingdom could any ways be secured to him or kept from going back to the linage of David unless he devised some new way of worship to keep the people in their own land and for his so doing he thought he had much reason of state whereupon he took counsel and made two calves of gold 1 Kin. 12. 16 17 18. and said unto them it is too much for you to go up to Jerusalem behold thy God O Israel which brought thee out of the land of Egypt which policy of his procured this event which God denounced against him saying I will bring evil upon the house of Jeroboam and will cut off from Jeroboam him that pisseth against the wall and him that is shut up and left in Israel and will take away the remnant of the house of Jeroboam as a man taketh away dung till it be all gone And 1 Kin. 14. 10 11 for the sin wherein he made Israel to sin is he branded to all posterity c. whereunto they adde by way of application be wise new therefore O ye Kings Ps 2. Answ They should have said be wise now therefore O ye Rebels such Jeroboam was This Jeroboam an obscure fellow and servant to Solomon 1 Kin. 11. 26. rebelled against his King and by his artifices drew away ten tribes after him from Rehoboam and the house of David under which the true worship of God remained and flourished Now Jeroboam considering that he was but a rod sent to scourge Gods people and to be thrown into the fire at last used all means to cross providence and to perpetuate the Kingdom to himself and his posterity which he knew to rest chiefly in the business of Religion Then well weighing that if he suffered the people to use their old way of worship it would prove a means to reduce them to obedience to their lawful Sovereign He therefore perswades them that they need not go to Jerusalem saying that the Calves which he had set up the one in Bethel and the other in Dan were the Gods which brought them out of the Land of Egypt for which the curse of God lighted on his family as our adversaries have noted and he was branded with a note of perpetual infamy so often repeated in the history of the Kings of Israel viz. Jeroboam the son of Nebat who made Israel to sin Just so was it here we had a Jeroboam who rebelled against his King after whose death which he contrived too he carried away the proportion of ten tribes after him and the better to assure them to himself told them they need not look after Churches and Steeple-houses nor the Religion which was there taught and practised by those that frequented them that they might set up the golden calves of their own spirits and adore them where they pleased made priests of the lowest of the people which were not of the Tribe of Levi. That is sent those to preach and pray that had neither Ordination nor learning Now he is gone and how much more of this dunghill is swept away I cannot precisely tell but this note of infamy will rest upon him namely that he made England Scotland and Ireland to sin And thus we see how their own argument ab exemplo in every particular makes against themselves and against that liberty they contend for so unlucky they have been in it Sect. 16. IN the next place they press the liberty granted to tender consciences by the Kings Majesties Declaration from BREDAH Ans And so they had it till that fell out which might be foreseen viz. A making use of it to an insurrection in London which might have put all the Kingdom into a flame had they not been as fanatick in their undertake as in their opinions perswading themselves that one of them should chase a thousand And why this Liberty was restrained is set forth in the Kings Majesties Proclamation to that purpose by whom it was never intended to grant a Liberty to others which might put a restraint upon his Majesties own self at last As for what they urge out of Dr. Taylor Lord Bishop of Down and Conner in his Liberty of prophesying and his Epistle Dedicatory to it I say that he might think it high time even for the Orthodox to cry up a liberty of opinions amongst the rest when the cry of others had prevailed for the liberty of all Religions but the true and our Adversaries to render their present cry the greater produce the testimony of the ancients in the margin But to make up the number 15. which they promised in their Title Page they have made some of them separatists from themselves by dividing Minutius from Faelix Sulpitius from Severus Socrates from Scolasticus for otherwise they had had but a petty Jury this they never took from that learned Bishop since then male describendo yea and male vertendo too these have made them their own my task will be to answer them only The thing insisted on this that for the first 300. years there was no sign of persecuting of any man for his opinion though at that time there were many horrid opinions commenced Answ That this is either generally to be understood h. e. of Christianity in general persecuted or else of any man
Church in the close of the seventeenth Article which is That Gods promises are to be received not to curious disputes but as they are generally set forth in the Scripture and in our doings that will of God is to be followed which we have expresly declared unto us in the Word of God And as for the Emperours and Duke of Savoy's tolerations together with that of Polonia and Rome it self alledged here for their defence I say it is one thing what they did upon State policy and another thing what they would have done had they not been under a necessity of doing it The King of Spain has made a peace with the Hollander notwithstanding his claim he makes to the Low Countries why because he has irons enough in the fire elsewhere The case was so with Ferdinand of Germany Emanuel of Savoy the State of Poland the Emperours of Rome a necessity lying upon them to do as they did but by the way I must tell you that there were Laws made against the Novatians before Justinian's time witness that before quoted out of the Code which was enacted by Theodosius and Valentinian against that rabble of Hereticks whereof the Novatians were a part and even that Law refers to others formerly made particularly against their Conventicles which they falsly called Churches Neither did the others want Laws against a liberty of Religion though they thought it necessary to tolerate it Which necessity ceasing the Popes as their following words would have it were the first preachers of force and violence in matters of Religion and yet it came not so sar as death but the first that preached that Doctrine was Dominick the founder of the Order of begging Fryars Answ That as I conceive neither were the Popes the first preachers of force and violence neither was Dominick the first founder of begging Fryars for I have already proved that force in this case has been practised before taught by St. Austin and approved by God himself in giving men into the hands of Satan for the punishment of the flesh Nay did not the whole Christian world agree together upon the same principle in the holy war against Infidels which is more then we have undertaken to justify though the same power which was raised against them was turned against Christians upon the instigation of Dominick This Dominick was not the founder of begging Fryars for these owe their beginning to S. Francis of Assize but of a new order of working Fryars who being unable to maintain themselves by working were forced to piece out their maintenance by begging The new Order I call them for here even in this Island about six hundred years before Dominick the Monks of Bangor were about two thousand and one hundred that lived upon the work of their hands as Bede witnesseth Hist Eccles Gent. Ang. l. 2. c. 2. In the next place to the pretended injustice of the executions that are urged to have been done in the reign of Henry the fourth for matter of opinion I say that what was done was occasioned not so much for opinions as for the hostile manner that the assertors of those opinions assembled themselves in which was pernicious in it self and dangerous to the State These were called by several names one whereof was Lollards not as owing their beginning to Lollardus a German if I may have the liberty of conjecture but as being so called quasi Lowlords h. e. Levellers for in Acts and Monuments they are also written Lolleards the termination whereof comes near to the Scottish word Laird for Lord. In the last place it is objected Why are we so zealous against th se we call Hereticks and yet great friends with drunkards and fornicatours and swearers and intemperate and idle persons c. Answ This Argument holds for those that are onely called Hereticks but are not certainly known to be so whereas that which is Heresy indeed is a spiritual drunkenness and a spiritual fornication and which usually carries along with it an interest destructive to the King and Church which Hereticks will fight for as eagerly as a corporal fornicatour will do for his Paramour and therefore more severely to be punished then corporal drunkenness in those that are guilty of it for it may be said of corporal drunkards as Caesar did of Dolabella whom he was advised to beware of I am not afraid said he of such fat perewig'd fellows as he they are the pale and the lean men that I stand in fear of meaning Cassius and Brutus so Plut. in vita Caesaris Yet this I adde namely that he who is a friend to an unbounded liberty of opinions such as these men contend for is a friend to drunkenness too inasmuch as he that hath liberty to think what he pleases in any thing for hither these men would extend liberty will judge it lawfull to take a cup too much at sometimes And where have you greater drinking then amongst the Low-Countrey men where liberty of opinion is allowed In so much that a very famous man and he a publick Professour too failing his Auditours of a Lecture one day made an Apology for himself the next and said The reason was that he had been drunk over night This I had from one of the greatest friends they have in England and therefore not very likely to raise a false report of them And to let you know that this Nation observes no just measure in any thing appertaining to God or Caesar another hath expressed this their moral Scazon by a metrical one in these words Utrinque clauda Gens Batâva jampridem est Sed cur unde nosse vis id in promptu Deo rebellis rebellis est Regi Hi nonne summo jure dicier claudi Per omne crus omne per latus possunt Quibus est fides luxata valga distorta Fide litasque facta loripes toâ—a The Batavan on both feet goes awry Wouldst know the cause I 'le tell thee by and by He 's Rebel both ' gainst God and ' gainst his Prince And he whose cheverel conscience can dispense With faith to th' one and fealty to th' other His legs and sides and all will halt together As for Disputations so much desired they are good in themselves but for the most part so partially reported that I have seldome known any good come of them for when men cannot confute what others say they will make them say what they can confute FINIS Errata Majora In the Contents Sect 7. read Situation Sect 16. for Roam read Romn read Lollaâ—ds pag. 8. lin 2. read â— 200. l. 23. read Ieneratio p. 11. l. 5. read stirred up p. 12. l. 19. read if this â—e â— t the very p. 15. l. 21. read Sacerdotales p 15. l. 27 read Dis Germ. â— 21. p. 17. l. 27. read de lmper sum pâ—t p. 22. l. 31. read Schedius and Dis. p. 25. l. 27. read Synode p. 26. l. 20. read Rejetâ—n l. 29. read Ailes p. 27. l. 6. dele are l. 19. read Azarias and Villalpandus l. 22. read Roman and dele together p. 28. l 6. read continuous l. 8. read plane l. 11. read an oblong l. 14. read given l. 15. dele colon l. 22 read seem l. 20. read letters p. 29 l. 3. read Nortiâ— and l. 29. read exception p 30. l. 32. read Nebuchadnezzar's p. 31. l. 33. read Gyges p. 3â— l. 24. dele 1. p. 40. l. 3â— read Swallow p. 41. l. 22. read rebuking p. 42. l. 29. dele if p. 43. l. 24. read Laws p. 44. l. ult read agree p. 48. l. 5. read â—â— the same effect l. 18. for by read of p. 52. l. 10. dele of l. 13. dele so l. 32. read inanimate p. 54. l. 7. read Hereunto p. 54. l. 10. read would destroy l. ult for want it read meant it p. 55. l. 9. read take heed in p. 57. l. 24. for unlawfull read lawfull p. 58. l. ult for examination read emancipation p. 59. l. 1. for c. 50. read tit 50. l. 15. â— for of read to p. 61. l. 11. for lib. 2. read lib. 1. l. â—2 read Paganis l. 13. read plâ—â—untur l. 14. for ask read after l. ult read by punishing so me â—ort l. 1â— read without delay bring themselve and theirs to the holy assemblies and. l. 20. for Lege Qui read Lege Name â—a p. â—6 l. 21. for c. 9. read â— â— p. â—7 l. 22. read 1â—38 l. 29. read liure l. 30. read fa. culte l. 30. read expose and read chapitres p. â—8 l. â—â—4 â—ad sujets l. 5. read obeissancâ—l 16. read b â—â—n faiâ—â— sujets l. 19. read sujets l. 21. read c. l. 27. read pense l. 28. read plusiers l. â—1 dele p 69. l. 9. read detourâ—â— l. 14. read saâ—râ— p. 72. l. 25. read in-sisted on is this * Viz. Dr. Owen in his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 4. digres 2.
spirit of contradiction carries men away that they dare confound things which the Spirit of God so manifestly distinguisheth de Imp. sum not circa sacra c. 11. And I more wonder that these men should say that there is not one word for them in the New Testament or that they should be set up by us as Antitypes of the high Priests under the Law No Christ is onely that Neverthelesse in regard of the distinction which was an Ecclesiastical thing among the Jewes I say that the Bishops do resemble the High Priests and the inferiour Clergy the other Priests For there were in this respect many High Priests at once of whom we read many to have been assembled together Mark 14. 1. every one of which was summus sacerdos istius Classis the High or chief Priest of that Rank These ranks had their several courses Zachary was of one of these courses viz. of that of Abia Luc. 1. 5. not all these but one only was typical shadowing forth Jesus Christ unto them And even in this High Priest there was something besides the representation as is plain by St. Paul who yielded his obedience to the High Priest as governour of the people Acts 23. 5. and that after the Type was expired which had been unlawfull had there not been somewhat remaining in him besides the figure Eleazar in Aaron's life-time was Princeps Principam or Praelatus Praelatorum Num. 3. 32. and yet not reputed a Type of Christ and 2 Chron. 35. 8. we read of three at once one onely whereof was the High Priest which was the Type of Christ the rest were not so yet by reason of their dignity paramount to others might resemble Archbishops themselves And the other forementioned High Priests in regard of the place they held above the rest of their Classe are in a sort resembled by our Bishops And that this may not seem strange to any 't is a matter obvious to our observation that scarcely any Ordinance or Order under the New Testament can be named which is not derived from others under the Old by some kind of resemblance intended between them Imposition of hands by the Apostles was taken up in imitation of that practised under the Old Testament for the designation of successors as Moses used it towards Josuah Num. 27. 18 20. That the whole frame of Church Government answers to the like order and distinction of persons and offices in the Old Testament is evidenced by the learned Bishop of Winton in a scheme to that purpose thus drawn viz. Aaron should be resembled by Christ Eleazar Archbishops Princes of Priests Bishops Priests Presbyters Princes of Levites Archdeaâ—ons Levites Deacons Nethinims Clerks and Sextons And hereunto he is led by the opinion of the ancient fathers who seem to be of the same mind viz. that the same form should serve both so is St. Cyprian so St. Hierome St. Leo and Rabanus de vita clericor The Government of the Church of the Old Testament saies the Archbishop of Armagh was committed to Priests and Levites unto whom the ministers of the New Testament do now succeed in like sort as our Lords day hath done unto their Sabbath So he in his Original of Episcopacy and if it were reasonable for Christians to take the Jewes for their pattern in drawing their scheme of Church government much more is it for modern Christians to follow the ancient a thing which our Church has done in her reformation which has retained all things of ancient usage in the Church of Rome lest men should be scandalized at us whilest we seemed to set up a new Religion instead of reforming the Old The very Lords Prayer hath much of conformity not only to the forms used by the Jewes as others have observed but also as it seems to me to the very design of the sacrifices of the Law which are all reducible to three kinds The first was the whole burnt-offering to God as absolute Lord of Heaven Earth and as one to whom belongeth honour from us should he never bestow any special favour upon us The second was the peace-offering whereby to obtain at his gracious hands all those blessings and the degrees thereof whereof men stand in need whether publick or private as also to expresse a thankfulnesse for all blessings and for all those gracious returns he makes to the prayers of his people from time to time or at any time The third was the sin-offering for the expiation of all or any transgressions of his holy and divine commandments and for health of soul In conformity whereunto our Saviour hath in that perfect and absolute form taught us to offer by him a spiritual holocaust to the honour of his name who inhabits eternity in these words Our Father which art in heaven hallowed be thy name Secondly a spiritual peace-offering for the advancement of his Kingdom in us and the adimpletion of his will by us as also for a supply of all outward necessaries in these words Thy Kingdom come thy will be done in earth as it is in heaven Give us this day our dayly bread Thirdly a spiritual sin-offering for the forgivenesse of sins past and for prevention of sin for the time to come in these words And forgive us our trespasses as we forgive them that trespasse against us and lead us not into temptation but deliver us from evil And these not without a doxology as a spiritual Libamen or meat-offering without which no burnt-offering was to be made under the Law in these words For thine is the Kingdom the power and the glory for ever and ever Amen And so having not only proved the order and distinctions of Ecclesiasticks under the New Testament but also the first Liturgy so the Lords Prayer is proved to be by Cassander in Liturgicis ex Dionysio and stands undeniably true to be instituted in resemblance of the like under the Old Testament I come now to prove the jurisdiction that they have one over another and over the rest of the Church wherein two things are to be considered in relation to our Bishops viz. 1. Their power 2. The distribution of this power As for the first Their power is so connatural that the chief Judge in Areopagus was a Priest hence Cohen in Hebrew was a common name to Magistrates and to Priests Gen. 41. 45. Potipherah was Priest h. e. Prince of On. The Druides among the Galls were of the noblest stock of kindred they were so in Epirus and Cappadocia it was usual as well among the Grecians as Romans for Kings to be Priests and as Schedius de Dis Germ notes out of Fenestella the Priest was never made a distinct person from the civil Magistrate till the expulsion of Kings out of Rome and that this power so challenged by the voice of Nature in the Heathen themselves is warranted by the Scriptures of the New Testament I shall have occasion to shew anon in answer to their objections
adulte persons of years the middle for the Gatechumeni to stand between 5. in respect of the fabrick of the whole they being like naves inversae ships whose Keel is towards heaven They have also ales or wings in many places which are nothing else but continuations of Vestries built in resemblance to Cabins in Ships and were therefore called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 h. e. not as a pyxis to keep the Host in as the Pontificians contend for but because they were as Cabins for the Masters of the ships to lodge in derived from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 thalamus and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to bear as Bishop Morton learnedly observes against them Some Cathedrals are built with a single Cross representing that whereon our Saviour was crucified for since Constantine's IN HOC VINCES Churches have not only been so built in some places but the sails of ships have ever been furled up in manner of a Crucifix some are built with a double Crosse the uppermost representing that whereon the title was written viz. INRI They had no way more suitable of enlarging such fabricks where beauty or necessity required it I might justifie the building of Churches in such figures as are most proper from that place of Ezekiel 9. 4. Go through the midst of the City through the midst of Hierusalem and set a mark upon the foreheads of them that sigh c. and vers 6. it is said slay utterly old and young both maid and little children and women but come not neer any man upon whom is the mark and begin at my Sanctuary This mark in the original is Tau and so translated in the Interl Bibles and the vulgar Latine by those that were no boys as some would make them or something less for skill in Hebrew Grammar Now this letter Tau the last in the Hebrew Alphabet was written in the old Samaritan character like a crosse as is witnessed by St. Hierome upon the place and that it was so upon the ancient coines they do not deny and it is so both in the Alphabet of coines and in the Alphabet of Azarius exhibited by Vilalpandus upon Ezekiel all that they can say is that those coines are mala mex and a kind of counterfeit things 't is true that 1000. counterfeits of Jewish coines and of Romans together c. too have been made which many do buy and furnish their closets withall all which may be called mala merx But what is this to the genuine pieces from whence these counterfeits were taken I must therefore send them to find better arguments to prove their pretensions then yet they have brought to light mean while rest in this opinion viz. that in case we build any consecrated Temple or make any holy sign as that in Baptism is the fittest figure is that of the Crosse This letter Tau is the first letter of Torab h. e. the Law whereby God would save the observers of his Laws from the common destruction which is a figure of those that shall be freed from the condemnation of the world being first marked by Christ our high Priest signified thereby a man clothed in linnen with a Writers Inkhorn by his side v. 2. 't is true that in our translation it is only set a mark or as it is in the margin mark a mark but why may not this mark be a crosse rather then any other having these significations in it neither can any other I am sure no better be given to it nor yet more natural For 1. It is a figure that is primo cognitum of all other as consisting of the concourse of lines at right angles which are the common measure of themselves and all other angles whatsoever and let the Crosse be made never so irregularly yet if the lines be streight it will have four angles equal to four right ones Secondly contumous quantity being divisibilis in semper divisibiliora this cannot be done but in partes equales these equal parts cannot be set out so well as by a Crosse whether it be in plana or in cubo sc in a plain superficies or a cubical body unto the first of which all superficies unto the latter all solids are to be reduced in measuration as for example in oblong superficies between the unequal sides I find a mean proportional this is the side of a square equal to the superficies given again in a triangular between the perpendicular and the half base I find a mean proportional this is the side of a square equal to the triangle given The same rule serves for a rhomboides Thirdly 't is no marvel that Tau should be originally a Crosse when so many letters in the Hebrew Alphabet I speak not of those that follow the caprice of Scribes or founders of lies have their genesis from the parts of a Crosse viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 other letters there be as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which seems to be as so many chips cut off it by the glance of the tool that hewed them and of these letters all others seem to be compounded as is obvious to our observation other reasons might be given for the natural apprehension of the Crosse but these shall suffice here to infer the probability of that mark to be the sign of the Crosse and the fitness of building of Churches after the manner of a Crosse Which if they would have demolished because built after the manner of a Crosse they must pull down many Towns in England which seem of design to be built after the manner of a Crosse especially Glocester whose figure stands thus a The Ailes gate b the North gate c the South gate d the West gate e the Colledge St. Maries parish Church f the Castle g the middle row The East West and South streets make up a compleat Crosse the middle row g the Crucifix upon it the Colledge c. e our Saviours mother and other Saints lamenting his condition or rather their own the Castle f the souldiers that brought to execution and derided him And that these were the glory of this Nation has been in effect confessed in the Pulpit by one of the eminentest Independents in the Nation when he prayed God to preserve the Universities the only remaining glory as he said of our Nation the Cathedrals being then taken away But what figure soever the Churches had been built in they would have found matter of exception against them Had they been round as those of the Huguenots are then they had been circles to conjure by a figure best pleasing to the Devil as being most contrary to a Crosse A Crosse then would have pleased them which now they abhor as a matter of high superstition but as the case stands they seem to be pleased with Churches of the same figure as their Religion resembles h. e. a meere Parabola I come now from the conveniency to the necessity of these Churches in
and that very well too as a motive to care and conscience in the exercise of power 2 Chr. 19. 7. Jehoshaphat speaking of this very matter gave to his Judges whom he constituted this charge Take heed and do it or take heed the doing of it Moses Exod. 3. 11. said to God Who am I that I should go to Pharaoh that I should bring forth the children of Israel out of Egypt yet God would have him go and do it Exo. 3. 10. 11. If then the fallibility of a Magistrate as being a man or the conscience of his own weaknesse as such a person was no argument in those daies against the power of the Magistrate or the exercise of it how much lesse is it now under the Gospel when the light is ordinarily greater then in those times theirs was Hereunto they will answer two things 1. That Magistrates under the Old Testament had advantages which ours have not Whereunto I shall reply anon in its due place 2. That there is no such need of Magistrates now for in those daies the times of the Gospel all shall know the Lord. Hereunto I answer that if all then the Magistrates especially who have a special promise for it as is evident from what has been alledged If arguments drawn from the Law of Moses prevail not with them what will they say to the Law of Nature Thus then I argue A Magistrates care ought to be about that whereupon principally depends the establishment of a Commonwealth and the suppression of opinions and men that would ruine it But upon Religion principally depends the establishment of a Commonwealth as is made good from the judgement of the very Heathen themselves as histories and what before has been shewed do witnesse therefore a Magistrate ought to have a principal care of Religion even by the Law of Nature This care of Religion consists generally in two things 1. in setting up of Religion it self without which can be expected no blessing from God upon nor obedience from the people to the Magistrate under the notion of Gods Vicegerent 2. In avoiding of differences in opinions for from diversities of opinions men usually fall into diversity of affection and interest which tends to the ruine of a Commonwealth 'T is true that as in a State provided that all the Citizens hold the same fundamental Maxims necessary to the undergoing of duties essential to its conservation the Magistrate may tolerate amongst them a difference in many other matters of lesse importance So it is in the Church as long as every man upholds those opinions which make for the honour of God and peace and unity of the Church in the communion whereof he lives lesser things may be born with But shall every man be his own Judge herein No for there 's a threefold judgement a judgement of discretion a judgement of direction and a judgement of jurisdiction Every Christian has a judgement of discretion prove all things hold fast that which is good 1 Thes 5. 21. by applying the rule of the holy Scripture to his own private consolation and edification The Pastours of the Church who are the watchmen placed over the Israel h. e. the Church and House of God have a judgement of direction to expound the holy Scriptures to others The chief Pastours to whose care the regiment of the Church is committed in a more special manner have not this only but a higher degree of judgement which is of jurisdiction to enjoyn to reform to censure to condemn to bind to loose judicially and authoritatively in their respective charges If their key shall err whether it be that of knowledge or jurisdiction they are accountable to their respective Superiours from thence to a National and last of of all to a general council And that such councils be called such persons be settled such charges be by the said persons daily executed is the Magistrates duty to see to and his prerogative to command or allow But oh what mistakes say they by Magistrates are continued in Holland about Religion c Ans If such mistakes are continued in Magistrates how would these be multiplied if every one of the people were left to himself Surely for one that is now there would be ten thousand in that case And whereas they urge Popes Councils Oecumenical and National that they have erred It is answered that when we yield obedience to the Pope or be concluded by the Councils and Synods which they alledge they will be found to say something to the purpose But since they cannot prove these things they might have spared as great a many of lines as I mean to spare in their confutation yet the 21. Article of our Church yields more then they have proved viz. That General Councils may not be gathered together without the commandment and will of Princes And when they be gathered together for as much as they be an assembly of men whereof all be not governed with the Spirit and word of God they may erre and sometimes have erred even in things pertaining unto God wherefore things ordained by them as necessary unto salvation have neither strength nor authority unless it may be declared that they be taken out of the holy Scripture Now what use will our adversaries here make of this our gratification Even this viz. What security then can a Magistrate have that he does well Answ As much security as a Judge that condemns a Prisoner at the Bar in as much as the Notitia Juris is clear The probation of the fact depends upon witnesses whereupon if a guiltlesse person be condemned the Judge has done his duty by ordering the formality of the tryal and so has delivered his own soul Sect. 14. NExt they argue from the Royal Law of Liberty viz. Whatsoever ye would that men should do unto you even so do ye unto them for this is the Law and the Prophets And those that are forward to persecute would not be very zealous in their proceedings if they were sure that those they persecute should have the power on their sides to meet the same measure unto them Answ That when a man is punished for the committing of any thing unlawful to be done or omitting that which is unlawful to be left undone this only is a persecution in Scripture sense But when a man is condemned for omitting that which ought or committing that which ought not to be done such are things which are either absolutely evil or good in themselves or being indifferent are made so by the intervention of humane authority this is no persecution but justice And whosoever shall do such justice upon any man and be willing that the prisoner should do so to him the prisoner would either do it according to the Law as his Rule and would proceed to sentence secundum allegata probata as to matter of fact and so he would do well for in reason from whence a well ordered will has its denomination
or mens being persecuted by other Christian or Christians for matter of opinion If generally understood I oppose thereunto the 10 Persecutions which happened in the first 300. years The 1. was under Nero anno 67. whose decree was that to confesse a mans self to be a Christian should be capital The 2. under Domitian ann 90. The 3. under Trajan ann 100. whereof Plini to Trajan l. 10. Epist 111. The 4. under Adrian and Antoninus Piuy ann 126. The 5 under Antoninus Philosophus and Antoninus Verus ann 168. The 6 under Severus ann 203. The 7. under Maximinus ann 236. The 8. under Decius an 251. The 9. under Valerianus ann 258. The tenth under Diocletian ann 303. If this would be understood restrictively of any man or mens being persecuted by other Christians I answer 1. That I hope they will recall their word persecuting Horrid opinions may be prosecuted and punished not persecuted I mean in the Scripture acception of the Word though in the Law it be so accounted God l. 1. t. 5. l g. Manichaeos seu Manichaeas vel Donatista meritissima severitate persequimur 2. If horrid opinions were only commenced they were but begun but sin when it is perfected and not before bringeth forth death by the Laws of God and if horrid sin by man too 3. For prosecuting or as they call it persecuting for opinions either commenced or perfected what power had they to do it withall when all the Emperours were Heathen there was no eminent Magistrate to take cognizance of differences among Christians themselves otherwise then to foment them that thereby they might become the ruine one of another 2. Of the Authors alledged the Historians whom only I look upon for matter of fact say nothing in the business and therefore prove nothing at all As for instance Sulpitius Severus says nothing of one Christians persecuting another Ergo one Christian did not persecute another this is a non sequitur it being an argument from humane authority and therefore holds not negatively especially from the authority of one that has written but an Epitome a very manual of history which cannot be comprehensive of all things neither does he mention any thing but the ten persecutions and what relates to them in all that three hundred years which he does too in less then one hundred and fifty lines in Octavo of a St. Augustine print which could not have been much had it been so many lines in a Minion or Nonparil And as Sulpitius Severus did not so Socrates Scholasticus could not speak any thing of this matter in as much as his history begins with Constantine which was after the expiration of the said three hundred years Thirdly did any of those Authours speak against persecution for matter of opinion then this is an argument that there was such a persecution so our adversaries are pleased to call it or else they fought with a shadow Their dislike hereof consisted in two things 1. That any should be put to death meerly for his opinion and this was St. Austin's dislike who was first of opinion that it was not honest to use any violence to misperswaded persons but afterwards he retracted it Retract l. 2. c. 5. quoted by the Dr. himself lib. of proph sect 14. We agree with St. Austin as we have signified all along that no man is to be put to death for simple heresy h. e. qua heresy unless it has joyned with it Blasphemy Heathenish Idolatry Sedition or the like The Doctour himself allows punishing Romish priests with death not as for Religion but as enemies to the state Serm. at St. Maries on Gunpow Treason neither does the said Dr. disallow of Laws for punishing of Hereticks in general with corporal punishment only he would have the execution of those Laws upon emergencies committed to the discretion of the Governours of the Church ib. sect 17. The second thing those forementioned Authours or any of them disliked was that any man should be compelled to a Religion not that he should be corrected for his wandrings from it and so much is learned from Tertullian ad Scap. Nec religionis est cogere religionem quae sponte suscipi debet non vi and this has been our tenet all along But say they This restraining of liberty imposing upon mens consciences and lording over their faith came in with the train and retinue of Antichrist that is they came as other abuses and corruptions of the Church did by reason of the iniquity of the times and the cooling of the first heats of Christianity and the increase of interest and the abatement of Christian simplicity Ans That if this restraining and imposing and lording be meant of the Popes infallibility and resolving every thing into that Chimera then I agree that it came in with the train and retinue of Antichrist And it s an argument the men of this generation are the train and retinue of Antichrist whose opiniatreté or self-conceitedness is such that every one thinks himself a Pope in that regard Therefore the granting of liberty to them is to acknowledge their infallibility and consequently were there a thousand Religions amongst them every one must be acknowledged to be the true and then what would become of ONE LORD ONE FAITH ONE BAPTISME Ephes 4. 5. but if this restraining be meant of any other restraint by the Civil Magistrate Liberty was restrained before Phocas his times who was called the Midwife of Antichrist as may be seen in Cod. Justiniani l. 1. t. 5. and t. 9. which Code was composed Anno 529. and 530. above seventy years before Phocas not of Laws then newly enacted but of such as had been made by his Predecessors long before amongst which those that touch the present business were those of Arcadius Honorius Valentinianus Theodosius c. all promoters of the orthodox faith and therefore ushered not in the train and retinue of Antichrist which never did so lordly and imperiously appear as in Pope Hildebrand called Gregory the seventh who sate at Rome between four hundred and five hundred years after Phocas and above five hundred and forty years after the last composure of the Code He first of all the Popes excommunicated the Emperour and arrogated to himself the power of instituting an Emperour I agree likewise that the King of France his giving permission to the Huguenots has proved prosperous to that Nation though most prosperous to the Huguenots themselves who have found more happiness in peace and obedience then ever they did in rebellion and holding out against the power and authority of their King But had he given the same liberty to all Religions it must have been the confusion of it and as displeasant to the Huguenots as the denyal of liberty to themselves had been before In every assembly of the Huguenots the King has a Commissary to see that nothing be decreed amongst them against the interest of the Crown But how can such a thing be among