when differences about Doctrine and Worship have been broached and disorders in Church and State have ensued § About the year 1548. Paul 3. when the Emperor Charles the 5th had by â—is own Authority Published a Reformation of the Clergy which contained about 130 Precepts so just and Equitable that scarce any former Reformation was more exact or less partial without Subtilties or Snares to inâ—rap the unadvised and which might have been acceptable to Rome her self except in a point or two but being made by the Emperor it seemed more insupportable than the Interim which Rome could by no means indure it being a fundamental maxime of that Court that the Seculars of what degree or honesty soever cannot give Laws to the Clergy tho to a good end and because the Pope and his Conclave were not able to endure such an affront or Tyranny as they called it nor yet able to resist it he presently so for humbled himself to Heresie as that he quickly dispatch't Nuncio after Nuncio into Germany first the Bishop of Fano and then the Bishop of Verona and Terentino for his Nuncij with a Bull of large Faculties and Pâ—â—â—â—rs dated the last of August to Pardon and Embrace all to remit some things of the old Discipline giving them faculty fully to absolve in both Courts all secular Persons tho Kings or Princes Regulars Câ—llâ—â—ges and Communities from all Excommunications and Censures even from Temporal Punishments incurred for matter of Heresie tho relapsed 〈◊〉 to diâ—â—ence with Irregularities in what case soever even for Bigamy to restore them to Fame Honour and Dignity to remit every abjuration and Penance due to absolve from Oaths and Homages made and Perjuries committed and to absolve the Regulars from Apostacy giving them Power to wear the Regular Habit under the Habit of a Secular Priest to give leave to every Person tho Ecclesiastick to eat flesh and forbidden Meats in Lent and fasting dayâ—s to moderate the number of Feasts to grant the use of the Chalice indeed any thing rather than to approve of a Reformation made by the Emperor or any Secular Prince tho never so Potent and conducing to the saving of Souls To descant upon the Absurdities and Contradictions of this Bull in taking upon him to restore Kings and Princes to Honours Fame and Dignity to absolve from unlawful Oaths which need none and from just Oaths which no Man can obsolve to absolve the Friars which forsook their Cloysters to wear the Habit covered as if the Kingdom of God did consist in a Colâ—â—r or vestment which not being worn in shew yet it was necessary to have it in secret is not to my purpose but it is observable and remarkable to shew that if Rome her self that proud Imperious Usurper of Powers Omnipotent could so far humble her self even to her Hereticks and Heresies as to dispence with so much of her old Discipline and to grant such Liberties to them rather than to admit of a Reformation made by a Secular Prince may it not suffice England and be Honourable just and becoming her Protestant self to Reform things which are a shame to the Church and a scandal to the People and that having Power over the Goods and Lives of Nonconformists and of Dissenters Hereticks Schismaticks Separatists names not justly applycable either to them or to their Opposites each equally differing one from the other but neither one from the other in Doctrines fundamental but in things indifferent and Ceremonial only which neither Conformists nor yet Non conformists can Infallibly know who Infallibly hath or hath not the truth on their side and therefore ought to bear with each other the stronger with the Infirmities of the weaker not accounting and reviling each other as Enemies but admonishing each other as Brethren those Ignominious separating terms of Schismaticks Separatists c. more properly belonging to Papists who err not in Ceremonials Circumstantials and Superstructures only but in Doctrines Fundamental and therefore may justly separate from such to let them make publick Profession of the same Gospel the same Religion with the Church of England to avoid suspicion by Private Conventicles or Assemblies and to suffer their Consciences to be free and to belong to God and themselves only who desire only to save Souls the most precious thing that ever God Created § About the year 1559. the Duke of Savoy sent one expresly to desire Pope Pius the 4th that by his favour he might make a Colloquy of Religion within his own Dominions to instruct his People of the Vallies who were generally Alienated from the Old Religion of Rome these were a part of those Waldenses who 400 years before forsook the Church of Rome and in regard of their persecutions fled into Polonia Germany Puglia Provence and some of them into the Valleys of Montesenis Lâ—cernia Angrovia Perosa and St. Martin but the Pope answered that he would by no means consent thereunto but offered to send a Legate with Divines to instruct and Authority to absolve his Subjects when Converted yet said withal that he had little hope to Convert them because the Hereticks were obstinate and whatsoever is done to exhort them to acknowledge their fault they expound to be a want of force to Compel them that it cannot be remembred that any good was ever done by moderation and that experience hath taught that the sooner Justice is used and force of Arms when the other is not sufficient so much the better the Success is and if he would proceed to Arms he would send him assistance Your Servant Sir Ghostly Council I wot more becoming a Wolf or an Hireling than a good Shepherd and it is a shrewd sign that he never entred into Christs Sheepfold by the Door which is Christ but climbed up some other way to Steal and to Kill and to Destroy 10 of John 1.10 But the Duke not liking at all the sending of a Legate because it would have provoked his Subjects the more and forced him to have proceeded according to the Interests of others thinking it better to take Arms which the Pope Commended more and promised Assistance wherefore the Duke resolving to make them receive the Catholick Religion rectius Heresy he caused many to be Burned and to be put to death by other means and to be condemned to the Gallies being more especially instigated thereunto by Inquisitor Thomaso Jacamello a Dominican Fryer which strange Persecution forced them * Here note that in the Church of Rome the Popes were the first Preachers of Force and Violence and that St. Dominick was one of the first that Preached the Doctrine of Death and Tortures for Opinions in Religion he was the Founder of the begging Orders of Friers Preachers and therefore in honour of him the Inquisition is intrusted only to the Friers of his Order And if their own Legends speak truth his own Mother the Night before he was born Dreamed that she was brought to Bed of a great
Canons 1. Of Spiritual things 2. Of Temporal things 3. Of those that are mixt of both the Care of the first belongs to the Pope within his own Territories and to the Ecclesiastical Order observing the Canons With the Second he hath nothing to do out of his own Dominions quatenus a Bishop And Princes ought to take as much care of the third as Church-men if not more And those Princes are too unworthy ignorant and mean that will suffer themselves to be excluded or usurped upon And if the Pope of Rome use all his power to make men believe that Princes ought to be excluded why then do they which have the advantage of many clear Texts of Scripture of the Judgments of Councils and Fathers together with the practice of all times suffer themselves to be so abused If they did understand and would maintain in them the power which God and the people hath given them they would quickly put off the Mask and make those blush that design so to abuse the goodness and simplicity of others and would vindicate themselves from the constant injuries which are offered them and not suffer themselves to be led by the Nose as they are as if they had offended Religion by defending the power which God had granted unto them and the Jurisdiction whereof a Prince ought not to suffer the least diminution but rather put a Flook into their Nostrils as Henry the Eighth did Certainly not only for truth and conscience sake but even for necessity and reason of good Government every Faithful Man but most especially Princes ought carefully to defend and to make the preservation of Religion their chiefest concern and business For this end God hath appointed Princes as his Lieutenants and conferred Greatness and Majesty upon them to make them Protectors Defenders Conservators and Nursing Fathers of his Church in which calling the greatest of them can never give a good account to God neither can it answer the ends of Government they are intrusted withall by God and Man except it be by a continual and Vigilant care in matters of Religion And how be it there be many abuses yet that is not to be imputed to the fault of Religion which is in it self true James 1.4 pure and Holy but unto them that abuse it Perfection and absolute purity endeavoring to be perfect and intire wanting nothing is the very end whereunto the Church and every Individual thereof ought to pretend and aspire unto tho it be not the path wherein they alwayes tread Tho divers Times do require divers Laws and Orders and tho Popes for the more excellent Government should make more reasonable Laws than other Princes which is not reasonable to believe and should impose them to be received which he ought not to do yet as in the World nothing can be held unchangeable and every custom ought to be accommodated to the time and persons so it is to be done by them only whom in reason and of just right it concerns to do it and by no others viz. by the lawful and natural Prince by the advice and consent of his people and not by the Pope If any one not lawfully called thereunto could rule common business of himself which tho he did do with good intent and happy Issue yet did he nevertheless transgress Divine and humane Laws For to give just force unto a Law it is not sufficient that it be convenient and reasonable for that it is essential that it be made by those who have full power to make them and this not only for the preservation of Power and Jurisdiction but also for the necessity of a good Government It is a strange piece of Jesuitical non-sensical Polity to hearken unto them when they tell us that Laws in all Kingdoms may be without confusion because they are of force and in use at Rome and yet things are there in a quiet and peaceable condition the State of Rome being different from that of other Princes For that the Romans most impudently and against all reason affirm that they are above these Ordinances if they think sit they may or may not observe them or dispence with them and they do wonderfully serve for their ends as well when they are observed as when they are disobeyed because they are not to be ruled by the Laws but they do rule and govern the Laws In other Kingdoms when the Laws are once published and received they are no more in the Princes power they must then run to Rome to seek a Remedy where they regard not what is behooful to another State but to their own and what will serve their own Turn and Ends best Their great Design being to monopolize under colour of Religion the Administration of some certain things without which States cannot be governed by which means Rome would become Mistress of the World and judge of all Governments proposing that if there be any Inconvenience they should have recourse to the Pope and he will redress But the Remedy which comes not from the same Prince but from them who have their proper and distinct Interests is worser than the disease God whose works are perfect and who is the Author of all Principalities and Order gives to every Government as much power as is necessary to Govern it self well neither will he have it acknowledged from any other but from his Divine Majesty All that which Kings acknowledge from others but from God and their own Subjects is meer Slavery and Subjection whether in Civil or Ecclesiastick concerns § As it is destructive to Kings to acknowledge the Pope to have the least power in the making of their Laws so it is no less destructive to allow him any priviledge to suspend them it being nothing less than to confess a want of Wisdom or of Authority to ordain them which in effect is to cut the very sinews of Government which must needs be hazarded if they grant him but a power by his Censures to constrain them but unto a Suspension a thing deadly pernitious to the liberty of all Soveraign Princes who must necessarily rest deprived of all Soveraignty when they submit themselves unto the Pope who shall have power by his Excommunications or Interdicts to force them to regulate or suspend their Laws and Ordinances after his Will and pretence of Ecclesiastical libâ—rty will produce this monstrous effect that no Law shall be exempt from the Censure of the Pope seeing he attributeth to himself Authority to define and determine even against the opinion of all the World what Laws are just or unjust nay but to suspend the least Law for fear or at the menace of another necessarily infers a Subjection And to give Popes never so little in things of this nature is but to make them more Insolent and to give them encouragement to demand and stuggle for more and to minister occasions to conceive pretensions above all Princes for what power soever they now enjoy beyond Preaching
Civil Magistrate to be Custos utriusque tabulae unless be meant by Keeper the Defender only And averrs That it is a false and deceivable Maxime not to be defended or maintained by any Proof or Argument which hath not in that his Treatise been first or last refuted Therein also averring That there can be no place left for the Magistrate or his Force in the settlement of Religion by appointing either what we shall believe in divine or practice in religious things And that to compel but outward Profession is to compel Hypocrisie not to advance Religion And that Christian Liberty sets us free not only from the Bondage of Ceremonies but also from the forcible Imposition of Circumstances of Place and Time in the Worship of God though imposed with a confident perswasion of morality in them which he holds to be impossible in Place and Time And that the settlement of Religion belongs only to each particular Church by perswasive and spiritual means within it self And that the defence of things religious setled in the Churches within themselves and the repressing of their Contraries determinable by the common light of Nature only belongs to the Magistrate All which he endeavours to make good by four Spiritual Reasons as he calls them as on a firm square 1st That Protestants have no other Divine Rule or Authority from without them warrantable to one another as a common ground but the Scripture and no other within them but the illumination of the Spirit so interpreting that Scripture as warrantable only to our selves and to such whose Consciences we can so perswade can have no other ground in matter of Religion but only from the Scriptures And these being not possible to be understood without the Divine Illumination which no man can know at all times to be in himself much less to be at any time for certain in any other it must follow That no Man or Body of Men can be the infallible Judges or Determiners in matters of Religion to any other Mens Consciences but their own f. 6. Wherefore if we count it a crime for Papists to believe only as the Church believes how much greater crime will it be for a Protestant to believe as the State believes And it being the general consent of all Protestant Writers That neither Traditions nor Councils nor Canons of any visible Church much less any Edicts of any Magistrate or Civil Session but the Scripture only can be the sinal Judge or Rule in matters of Religion f. 7. and that only in the Conscience of every Christian to himself which Protestation made by the first publick Reformers of our Religion against the Imperial Edicts of Charles the 5th imposing Church-Traditions without Scripture gave first beginning to the Name of Protestant And therefore the Conscience not being the Magistrates Province he ought not to force or impose because he hath no right to judge and yet when he comes to the Toleration of Popery he seems to be of another mind averring § But as for Popery and Idolatry why they also may not hence plead to be tolerated I have much less to say For that their Religion the more considered the less can be acknowledged a Religion but a Roman Principality rather he might have said an entire Apostacy from the Apostolick Faith endeavouring to keep up her old universal Dominion under a new Name and meer Shadow of Catholick Religion being more rightly named a Catholick Heresie against the Scripture supported mainly by a Civil and except in Rome by a Forreign Power Justly therefore to be suspected not tolerated by the Magistrate of another Country besides of an implicit Faith which they profess the Conscience also becomes implicit and so by voluntary servitude to Mans Law doth forfeit her Christian Liberty who then can plead for such a Conscience as being implicitly enthralled to Man in stead of God almost becomes no Conscience as the Will not free becomes no Will Nevertheless if they ought not to be tolerated it is for just reason of State more than of Religion which they who force though professing to be Protestants deserve as little to be tolerated themselves being no less guilty of Popery in the most Popish Point And for Idolatry who knows it not to be evident against all Scripture Old and New and therefore a true Heresie or rather Impiety wherein a right Conscience can have nought to do and the work thereof so manifest that a Magistrate can hardly err in prohibiting and quite removing at least the publick and scandalous use thereof The Second Scriptural Reason is If we should grant the Civil Magistrate were able to judge in those things yet as a Civil Magistrate he hath no right because Christ hath a Government of his own sufficient of it self to all its ends and purposes in governing his Church and is much different from that of the Civil Magistrate 1st Because it deals only with the Inward Man and his Actions which are all Spiritual and to outward force not liable 2dly To shew us the Divine Excellency of his Spiritual Kingdom able without worldly force to subdue all the Powers and Kingdoms of this World which are upheld by outward force only That the Inward Man is nothing else but the Inward part of Man his Understanding and his Will and that his Actions thence proceeding yet not simply thence but from the Work of Divine Grace upon them are the whole matter of Religion under the Gospel The Third Scriptural Reason is from the wrong the Civil Power doth with its Force or Imposition by violating the Fundamental Priviledge of the Gospel the new birth-right of every true Believers Christian Liberty The Fourth Scriptural Reason is from the consideration of all those ends which the Magistrate can pretend to the interposing of his force therein which can hardly be other than 1st The Glory of God 2dly The Spiritual good of them whom he forceth or 3dly The Temporal punishment of their scandal to others § Mr. P. N. in his Treatise of the same Subject P. N. his Opinion P. 22. with the other of J. M. is far more ingenious herein not only asserting the Supremacy and Authority of all Kings and Civil Magistrates in general over all persons and things Ecclesiastical both by Scripture Reason and Authentick Authors but also of our Kings in particular most pertinently and particularly out of our own Municipal Laws and Constitutions to boot He doth therein also as strongly assert Independency which rightly stated and rightly understood is without doubt the Tenent and Practice of our Church both by Scripture and by the Opinion of sound Judicious and Orthodox Divines very great Friends unto and Contenders for Episcopacy as Bishop Bilson Dr. Jackson Mr. Hooker and others But the Independency of Churches which these Men and others as Orthodox as themselves plead for is not altogether the same with that which P. N. and other his Associates do contend for These Men maintain that
wheresoever he heard there was a Treaty to hold a Council And after a certain time he took the power to himself which the Roman Emperors used to convocate a Council of the whole Empire and to be President himself if present if absent to send Legates to be Presidents But a little more than one Age being past it was very necessary that every Nation should Assemble by it self and resolve according to the Number of Voices and that the general decision should be established not by the suffrages of particular men but by the plurality of the voices of the Nations so it was observed in the Council of Constance and Basil which use as it is good where the Government is free as it was when the world had no Pope so it ill befits the Pope who desires all Councils to be subject to him § Having thus summarily given a short prospect of the state of the Church in the first and purer times and how in succeeding times it came by degrees to be altered I proceed and say again to the Independents that be it as they would have it that the gathered Churches by one Apostle were not subject to the inspection and subordination of an other or of all the Apostles the cause of such Independency being then and in them reasonable for that each Apostle was guided by an infallible Spirit and so not absolutely necessary and yet even in their times it was thought fit to call a Council for setling of some differences yet it doth not therefore follow nor cannot demonstratively be proved that every individual Pastor after the times of the Apostles had their select Congregations seperate and distinct from others or that those Congregations were Independent free and exempt from all inspection or superintendency of Magistrates or Bishops or other Presbiters The conjectures and probabilities and they have no Arguments of an other nature seem strong for the contrary for Religion did first take place in Cities which had their Ecclesiastical Colledges consisting of Presbiters and Deacons whom first the Apostles and their Deligats the Evangelists did both ordain and govern such were the Colledges of Jerusalem Antioch Ephesus Rome Corinth aâ—â— the rest where the Apostles are known to have planted our Faith and Religion Now Religion in those days and places and the cure of Souls was their general charge in common over all that were about them neither had any one Presbyter for ought that appears by any ecclesiastical History his several cure or seperate title distinct and apart until the division of Parishes which was first made by the People when a certain number of Inhabitants having received the true Faith built a Temple for the exercising of their Religion hired a Priest and did constitute a Church which by them was called a Parish and when the number was increased if one Church and Priest were not sufficient they who were most remote did build another and sit themselves better And in process of time for the sake of good Order and concord custom began to have the Bishops consent also and †Hic Titulos in urbe Roma divisit presbiteris Evaristus Bishop in the Sea of Rome about the year 112. began to assign precincts to ever Church or Title which the Christians held and to appoint unto each Presbyter a certain compass whereof himself should take charge alone him †Hic Presbiteris ecclesias divisit coemiteria parochias dio diaeceses constituit Dionisius papa 24. followed Ao. 268. which was found so commodious that all parts of Christendom followed the example and among the rest our Churches in the reign of Ercombert the 7th King of Kent †Hoc de Honorio maxime memo rabile Godwins Episc p. 59. Honorius also being then Arch-Bishop of Canterbury about the year 636. became divided in like manner and have so continued ever since Other distinction of the Churches there doth not appear any in the Writings of the Apostles save those according to Cities only 15. Acts 36.1 Apocal. 20. wherein they planted the Gospel of Christ and erected ecclesiastical Colledges of Presbyters and Deacons ordained by the Apostles to exercise ecclesiastical functions promiscuously and at large till the said Evaristus did about 100 years after Christ distinguish the Church of Rome into Parishes tying each one to his proper station so that indesinite care of souls and indefinite ordination do approach nearer the Apostles times and example And prescription for the congregational way may be more justly grounded on the example of the People who are the Brethren who are the Church and of Evaristus then of any Apostle of Christ Moreover this the Independents will hardly evade each Church in the Apostles days had many Presbyters that laboured in the Word the Scriptures do plainly witness it In the Church of Jerusalem 15. Acts 6.23 of Antioch 13. Acts 1. of Ephesus 20. Acts 17.28 of whom 16. Rom. of Corinth 1 Corinth 14.29 of Phillippi 1. Phil. 1. of Thessalonica 1. Thes 5.12 of other Churches the like is affirmed 13. Heb. 7. James 5.14 1. Pet. 5.1 Now if each Church had more Presbiters and Pastors than one in the days of the Apostles as it is manifest they had then can it be hardly made out by right reason that every individual Presbyter or Pastor had his particular and circumscribed gathered Church free of all subordination they seem contradictory in themselves On the contrary in the more pure times no man was ever ordained for some hundred of years to whom there was not appointed both his proper and special Office and Charge and Antiquity knew no distinction between Ordination and Benefice and ordaining was the same thing as to give an Office and the right of having ones livelyhood from the common goods of the Church § The Independents do farther aver for their own justification and that most truly that it is a thing natural that all free and Independent Societies should themselves make their own Laws of which sort they take their gathered Churches to be which is the thing questioned and denyed and say they are not Independent for the reasons shewed But be it so yet then it is averred that it is as true and as natural that the Legislative-Christian-Power should and doth belong to the whole England for example and not to any certain Parish City or Country as to London York c. of a Politick Body though happily some one part may have a greater share therein than some others And as this right doth naturally belong to a Commonwealth so it must needs belong to the Church of God which in the truest understanding is the Commonwealth if Christian and the Peopele thereof do publickly embrace the true Religion As this very thing doth make it the Church so the whole England not any certain part as St. Paul in London St. Peter at Westminster or at York hath the power of making Laws and constitutions ecclesiastical A Law is the deed of
The Prince on the other side though he pretend not to Preach Baptise impose hands administer Sacraments use the Keys or the like yet deems it more particularly and more especially within his Province to take care of these Priests and Priestly things to see that the Persons be able and well quallified and that they execute the Mandat according to the Doctrine of Faith and of the Gospel of Jesus Christ And as to countenance and maintain these that do perform their Function accordingly so to silence and punish those that do not else why should he be blamed for giving liberty to a Popish Priest or Phanatick Quaker more than unto an Independant or Presbyterian § A King is he that Ruleth others and the relation of the Word doth teach us that there can be no King but in respect of his Subjects and his duty towards them is to direct to command and punish in all things needful Where God chargeth the King to keep and observe all the words of the Law keeping and observing are not there referred to his private Actions as a Man but to his publick Functions as a King and therefore the Kings in these words received the charg and oversight of the whole Law that is an express command from God to see the Law kept and every part thereof observed of all men within his Dominions and the breakers of it Prophets Priests and People to be punished Now the Law contained all things that any way touched the true Service and Worship of God and therefore the Kings had one and the self same power to command and punish as well in the Precepts of Piâ—ty as other points of Policy neither did God favour or prosper any of the Kings of Israel or Judah but such as chiefly respected and carefully maintained the Ordinances of Religion prescribed unto them in Moses Law This Power is granted to belong to Princes even by some Papists themselves witness that moderate and learned Servite Padre Paolo throughout his History of the Inquisition where he complains and avers that amongst the perverse opinions of which this our unhappy Age is full this also is preached that the care of Religion doth not belong to the Prince that in other times Holy Bishops did not preach nor recommend any thing more to Princes than the care of Religion they warned them of nothing nor modestly rebuked them for any thing more than for their carelesness in it And now nothing is more preached than that to the Prince belongeth not the charge of Divine things though contrariwise the Holy Scripture be full of places wherein Religion is commended to the protection of Princes by the Divine Majesty which also promiseth Peace and Prosperity to those States where Piety is savoured and Desolation and Destruction threatned to those States wherein Divine things are held as Alien David though being entred into a Kingdom out of Order both internally and externally and being very busie both in Wars and framing a politick Government yet did set his chief care on matters of Religion Solomon entring into a quiet and exceeding well ordered Kingdom regarded also Religion more than any other part of the Government The Princes most applauded in former Ages as Constantine Theodosius Charlemain St. Lewis and others made it their chief care and travail to protect and rule the Affairs of the Church It is a great deceit to set forth this part as a thing of less moment since the neglect of this doth provoke the divine wrath experience tells that a State cannot stand untroubled where change of Religion cometh for that true Religion is the foundation of States He that ruleth over Men must be just ruling in the fear of God 2 Sam. 23.3 It is an abomination to Kings to commit wickedness for the Throne is established by righteousness 16. Prov. 12.14 It were a great absurdity to leave the total care of it to others under pretence that they are spiritual where temporal Authority will not reach or that a Prince hath any greater charge or imployment than this § As it is manifest that the Prince is not Pretor nor Prefect nor Proveditore no nor Priest nor Bishop So it is as true that he is to oversee and cause them to do their duties both the one and the other And here lieth the deceit that the particular care of Religion is proper to the Officers of the Church as the Civil Government is to the Prince who ought to do neither the one nor the other but is to direct all and to take heed that none do fail in his Office This being the Princes charge as well in matters of Religion as in any other part of the Government And as in other matters the Prince is to be informed of all occurrences so ought he to be particularly advertised of all that happeneth in matters of Religion And I conceive that therefore a Prince is more bound than a private Subject to fear and to serve God to be both zealous and jealous of his holy Faith to honour cherish and defend Gods true Church that he as Pope Eleutherius writ to King Lucius being Christs Vicar in his own Dominions should discharge Christs Place and Commands and also more bound to avoid Hypocrisie Superstition and all open and scandalous sins to preserve his Dignity and maintain his State and Royalty in the exercise of Religion Because Regis exemplum in numerabiles populos catervatim secum ducit and least that happen to his People which sometime fell out to the Jews through Moses long absence who thinking that in him they were deprived of the true God made themselves one of Gold § It is agreed by all That God hath not left humane Nature destitute of such remedies as are necessary to its conservation and that Rule and Dominion being necessary to the conservation where that Rule and Dominion is granted there all things necessary for the support of that Rule and Dominion are granted also It is farther granted also that supreme power ought to be entire and undivided and cannot else be sufficient for the protection of all if it do not extend over all without any other equal power to controul or diminish it and that therefore the supreme Temporal Magistrate ought to command Ecclesiastical persons as well as Civil Look back a little into the old Testament and consider the Jewish Church and Republick of which the Lord himself doth testify 4. Deut. 7.8 That his people hath Statutes and Laws so just and wise that the Institutes of no people that the Sanctions of no Republick that no Ordinances howsoever wisely constitute were able to compare with them therefore methinks that the Church and State should be most divinely and wisely ordered that cometh as near as the circumstances of the present matter will permit to the Constitution of the Jewish Church and State in which matters were so ordered by God that we find not any where two diverse Judicatories concerning manners the one
the Ephesians c. 6.18 19 20. that they would always pray with all prayer and supplication in the Spirit and watch thereunto with all perseverance and supplication for him for what I pray that he might have a Dispensation not to preach or not to attend his Flock and be Non-resident or having put his hand to the Plough that he might look back or that he might have great Employments in Civil Affairs in Princes Courts that would necessarily hinder his preaching Nothing less What then Even that Vtterance might be given unto him that he might open his mouth boldly to dispence and make known the Mysteries of the Gospel for which he was an Ambassador Eph. 6.18 19 20. The like unto the Colossians c. 4.2 3. And did not the same Paul most solemnly and most severely charge Timothy before God and the Lord Jesus Christ who shall judge the quick and the dead at his appearing and his Kingdom to preach the Word to be instant in season out of season reprove rebuke c. 2 Tim. 4.1 2. By which it demonstratively appears that in St. Paul's Grammar and Construction to dispense and make known are Terms Synonimous and Equivalent maugre the false Glosses of the Papalins And when think you would Paul unto whom by Revelation was made known the Mystery of Christ whereof he was made a Minister that he should preach among the Gentiles the unsearchable Riches of Christ and to make all men see what is the Fellowship of the Mystery c. Eph. 3.2 3 8 9. or any other of the Apostles have besought Peter or any of his Successors of Rome for a Dispensation not to Preach They were better taught than so than to take other Civil Employments which must necessarily hinder them from preaching and declaring the Mystery of the Gospel for in true understanding to be a Priest and not to preach is to be no Priest having as much as in them lies un-priested themselves after the Character imprinted for Christ never gave any Authority to his Ministers but what was meerly and purely Spiritual Yet so it was that the Judgment of the whole Church or Congregation as is necessary and natural to all Societies Civil and Ecclesiastick for the sake of Order was fit to be conducted and managed by some one who should preside and guide the Actions and Deliberations propose the Matters and collect the Results of the Assembly which Care being always due to the most worthy and best qualified person for such an Action was mostly committed to the Bishop not of right but of choice § This kind of Judicial Proceeding was observed and kept on foot unto the Year 250 Ep. 5. f. 12 13 14. as is plainly to be seen by the Epistles of St. Cyprian who in the matter concerning those who did eat of Meats offered to Idols and subscribed to the Religion of the Gentiles writeth to the Presbytery that he doth not think to do any thing without their Counsel and the Consent of the People and writeth to the People that at his return he will examine the Causes and Merits thereof in their Presence and under their Iudgment And he wrote to those Priests who of their own heads reconciled some that they should give an Account unto the People Soon after this time of the Day these kinds of Proceedings begun to lose of their Purity and Simplicity and to degenerate into Empire For indeed as before so more especially and more confidently soon after Constantines Days and Donations the succeeding Bishops not without some Artifices and some Usurpations quickly began to set up for themselves and indeed in short time mounted so high that they became suspected of Princes and terrible to the People their Tribunals became a common Pleading-place having obtained Execution by the Ministry of the Civil Magistrate Petr. AErodius and to obtain the Name of Episcopal Jurisdiction and Episcopal Audience and the like This Rome was not built in one Day nor in one Age the Piety and Charity of that more pure Age made them and their Judgments to be had in great veneration which insensibly was the Cause that the Church in the truest sence not regarding the Charge given and laid upon them by Christ and his Apostles did supinely leave the Care to the Bishops who readily and with great care embraced it and soon erected their Tribunals This kind of Judgment though it were not like to the first in regard of the former viz. to determine all by the Opinion of the whole Church yet it had some semblance with it and Constantine finding some Ease and Conveniency to have Causes determined by the Authority of Religion added this to his other Powers granted to them viz. That no Appeal should lie from the Sentence of the Bishop and Valence the Emperor inlarged them in the Year 365. But those Judicial Proceedings and Negotiations did not please the best and most pious Bishops being of St. Pauls mind who deemed such Employments and Powers not fit for a Preacher of the Gospel and therefore would not take such himself But Arcadius and Honorius 70 years after the Law of Constantine finding the Bishops to degenerate and to abuse their Power revoked that Law in part ordaining that they should judge Causes of Religion not Civil except by consent and that they should not be thought to be a Court which not being observed in Rome by reason of the great power the Bishop there had Valentinian being there in the Year 452. did renew it but the succeeding Emperors restored some part of it and Justinian established unto them a Court and Audience c. By which means and gradations the Popes had got the Knack of encroaching and were thereby the better enabled to crave and get more and that not without making the world believe that those and more were their due and that not Jure Ecclesiastico only but Divino also a Band so sure and strong that it would hardly be loosed though Posterity should find Inconveniences and would redress them 200 years were not fully elapsed ere they claimed absolutely all Judicature Criminal and Civil over the Clergy and in some things over the Laity also pretending the Cause was Ecclesiastical Besides they contrived another kind of Judicature which they termed Mixt whereby they hooked in all Judicature to themselves so that after the Year 1050. having with much Art and Industry Monopolized all the Causes of the Clergy to themselves and very many of the Laity under the Title of Spirituality and almost all the rest under the Title of a Mixt Judicature and placing themselves above the Secular Magistrates upon pretence of Justice denied they were at length so bold as to say that the Bishop had the power to judge not by the grant or favour of Princes or by the will or concession of the People or the whole Church or by Custom or Vsage but that it was essential to the Episcopal Dignity and given to it by Christ whereby
having no other design herein then to manifest to the World how some kind of Men can take and leave object and refuse at pleasure more I fear to gratifie Humors Parties and Interest then in truth induced thereunto by sound reason Are we bound to these and the like Ceremonies still I say not so but I say that as they are to blame that would oblige us to all Ceremonious Traditions and Practises of Apostles according to the Letter allowing no Church Liberty to swerve therefrom be the Governments or posture of Affairs how different or variable soever So they are to blame and infringers of Church Liberty that will not allow the Church Power to innovate or impose some things in their Judgments necessary and behooful for the better regulating thereof tho there be no express Precept nor Practise of Christ or of his Apostles to Warrant the same Let the Church of God even in the dayes of our Saviour serve us for Example In their Domestical Celebration of the Passover which Supper they divided as it were into two Courses what Scripture did give Command them that between the 1st and the 2d he that was chief should put off the residue of his Garments and keeping on his Feast-Robe only to wash the Feet of them that were with him what Scripture did Command them never to list up their hands unwasht in Prayer unto God which custome Aristaeus de coenatori nuptialio sheweth wherefore they did so religiously observe what Scripture did Command the Jews every Festival day to fast till the sixth hour what Commandment had the Gileadites to erect that Alter which was spoken of in the Book of Joshua what Commandment had the Women of Israel to mourn yearly and lament in the memory of Jephtha's Daughter what Commandment had the Jews to Celebrate their Feast of Dedication never spoken of in the Law yet solemnised even by Christ himself what Commandment had they for the Ceremony of Odours used about the Bodies of the Dead after which Custom Christ was contented that his own precious Body should be Imbalmed In the Church of the Jews is it not granted that That appointment for the hour for daily Sacrifices the building of Synagogues throughout the Land to Pray and Preach in when they came not up to Jerusalem the erecting of Pulpits and Chairs to Preach in the Order of Burial the Rights of Marriage with such like being matters appertaining to the Church yet are not any where prescribed in the Law but were by the Churches discretion instituted The Conclusion § When I Consider through how difficult a Chapter Conclusion through what Contrarieties of Opinions what Contradictions of Men of different Tempers Principles Ends and Interests through how many Enemies both Forreign and Domestick and those of the highest Potency this Reformation did attain its accomplishment I cannot but wonder how any that seemed or thought themselves to have a Beam of Light of equal Lustre c. Should yet to add unto the other difficulties Injicere scrupulum cast in their bones also of Contention by speaking or Writing in derogation of that Reformation and that Liturgy contrary to the very Acts of Parliament made 2 Edw. 6.1 1º Eliz. c. 1. under several penalties which the Wisdom and Zeal to Gods Truth and Glory of that Age was endeavouring to accomplish which could never have been brought to that perfection it was brought unto had not God miraculously Blessed their endeavours by giving them a just ballance and a just weight of all considerations relating both to Church and State and also of moderation For the Parliament conveened in Nov. 1547. consisted of members disagreeing in Religion tho probably they agreed to serve the present time and preserve themselves for tho many both of the Nobility and Gentry stood well affected to the Church of Rome yet consented to all such Acts as were made against it not improbably out of a fear of loosing such Church-Lands and booty as they had got in case that Religion should prevail and get up again and for the rest who were either to make or improve their Fortunes they happily did promote a Reformation for their particular ends and interests § That at the time of Reformation and framing of a Liturgy others besides the Reformers were enlightned with a Beam of Truth of an equal Lustre and Brightness with that which shined in the minds of their Brethren I cannot gainsay nor will deny But by any thing that hath been yet Written it doth not in the least appear that those that then did or since have made the Liturgy a bone of Contention had a more clear beam of Truth in so disparaging that blessed Reformation and Liturgy and therefore more shame for such the Sons of the Church to vilifie and set at nought the Constitution of their Mother who Travailed so long with them and brought them forth with great so very great and exquisite difficulties Probrosa Ales quae Proprium nidum polluit If the Brethren of that Age then had or this Author now hath a new Light a new and clear Beam of Truth it would certainly make evident for the very nature of light is to make manifest 5 Eph. 8.13 But seeing no reasons demonstrative are brought to make good such positions is it not both prudence and duty in us rather to rely on our own Judgments being backt and reinforced with the Judgment of so many Learned Pious Reformers Liturgists that gave Testimony thereunto with their blood and of the Kings Privy Council and also of his great Council of Parliament both of those times and of the succeeding Generations all concurring in the Approbation and Imposition of the Liturgy rather then to follow the Fancy and Opinion of one or of a very few either of that or the Succeeding Ages that pretend indeed more light but in truth have less for ought that hitherto hath been Demonstrated But enough of this Subject I shall only leave all those of the Synagogue of the Libertines seriously to consider if ever such Liberty as is desired by all sorts of men of different perswasions were ever given under any Christian Government and yet if it hath been given if every Sect of them in their several alternate Courses and turns as they have happily got successively the Power and been uppermost have not endeavoured their utmost to depress and keep under all other Sects differing from themselves These things thus premised and well weighed I deem I may conclude without the imputation of much Arrogancy that Christ having Commanded Rem tho not formam Liturgiarum the Subject matter tho not the very Form and Words of our Liturgies that tho neither Christ nor his Apostles did ever Practise or intimate any such thing nor yet the Church of Christ for some Centuries of years next after Christ that they may still be imposed without the least desert of the Scandalous Imputation of being an unwarrantable Abridgment or Infringement of Christian Liberty
this Life and in that which is to come meer Vassals they and their Subjects likewise in no better condition than the Sheep in Demosthenes where the Dogs were to be banished and the Wolves to be their Guardians for they endeavor to make the World believe that they have power over their Souls and Bodies at their pleasure both in this Life and after Death These have been the Collections and Observations of Fra. Paolo and other learned and faithful Writers and eye-witnesses The best is Ab initio non fuit sie there are no such Doctrines in Bibliis Sacris but the contrary And our Doctrines concerning these points and indeed our Religion is the same which is contained in the Scriptures in General Councils and in the Fathers of the First Three I might say Five Ages which have not been purified in their Purgatory their Indices expurg and agrees with the Articles of Faith and only differs in those which they have lately invented and added which he that examines them one by one shall find that none of them make for the Glory of God but all for the Increase of the Grandeur Wealth worldly Power and Jurisdiction of the Ecclesiastical Order so that in truth the true Roman Religion such as it was in the dayes of the Apostles and some Centuries next succeeding is insensibly but manifestly Bastardized and become spurious at Rome and all reduced to a new fashioned Religion which chiefly if not only makes for the pomp and Interest of the Court of Rome So that in truth these latter Popes are no more nor otherwise the true Possessors or Successors of St. Peter's Doctrines at Rome than the Grand Signior is of the Doctrines of St. James's at Jerusalem or of St. Paul's in those famous Churches of Asia In the dayes of Sixtus Quintus that Great Prince there lived in Italy that famous Alchymist and Impostor Nick-named Mamugna who was verily believed that he could make Gold not by the Vulgar only but by Cardinals Princes nay by the Pope himself One more wise and more merry than the rest habiting himself like this famous Alchymist went up and down the City of Venice in a Gondelo well fraught with a Cargo of fire Bellows Crucible Glasses c. crying Al Magmugna A tre lire il soldo del loro sino who buyes a shillings worth of pure Gold for nine pence which being told the Turkish Chiaus made this short answer Il gran signore dumque verra a servirlo if he can make Gold the Great Turk shall come to be his Servant I shall make no other Application or inference of this Mountebank Story than what is natural qui vult decipi decipiatur if Princes will be content to let false and base Coin go for currant be it so But in truth all the Papalins were not of the same mind and opinions with those famous Cardinals and Jesuits the Popes Partisans nor with the Court of Rome but Books were Printed Pro and Con by Papalins themselves in great numbers For besides the Papalins within the State of Venice the Sorbonists were very Orthodox and maintained the Defence of the lawful Secular Power opposing themselves against the Usurpations of Rome and maintaining the Liberty of the Gallican Church for that Kingdom holds it for a matter most certain and apparent that Popes have no power over Princes and that they ought not to proceed by Censures against them or their Officers in things which concern the State And as soon as the King knew of the publication of the Monitory at Rome he complained greatly of the too hasty proceedings of the Pope and sent a dispatch to him with speed requesting him to accommodate the differences The King of Polonia absolutely denyed the publishing of the Popes Monitory for that it did not stand with reason to govern themselves after another fashion towards that Republick of Venice whose Cause was common with his own Kingdom The Catholick King of Spain on whom the Pope relyed for Succors for that he had sometime before made liberal offers unto His Holiness from which he retreated in time of necessity and advised him to neglect his own private Interests for the universal good of Christendom and said that it did not beseem the Father of all Christendom to ground a War so cruel and pernitious to Christian People upon a King so pious and that His Holiness would abase the Apostolick Dignity if he sustained by humane means the Authority which God had given him Quarrels of Paul the Fifth pag. 374 375 376. Thus you see Rome it self divided the Pope and Court of Rome differing in this their greatest point and Diana Jurisdiction both from the old and from the more Novel Church of Rome as well as from that of the Church of the Protestants And thus you may perceive the unquiet and uncertain State that all Princes are like to be in and their Condition never like to be better whilst such monstrous State-destroying-Principles are held for Gospel at Rome For it matters not whether these Doctrines are true or false or received and believed by others or no nor yet whether Protestants or Papists it is all a case so long as so believed at Rome You see the State of Venice a Popish Republick no more safe nor quiet than England a Protestant Kingdom Had the Popes Swords been keen and powerful enough no doubt but that they would have brought both those States in their respective differences and quarrels as once Frederick Barbarossa the Emperor to that Brute Alexander the Third creeping on their knees to obtain Absolution from their Sentences of Excommunication or as Henry the Fourth whom Hildebrand would not release from his Excommunication till he came bare-foot to Canusium in a bitter cold Winter waiting three dayes before the Popes Palace for his Absolution which he hardly obtained by the Intercession of the Dutchess Matilda The Pope besides that he is the Head of Romish Religion is also a Prince who hath for more than 600 years by past aspired to the Monarchy of all Italy at least I might say at an universal Monarchy Temporal and Spiritual which he hath been some time so near to obtain that it is a wonder that he hath misled of it seeing he leaves no stone unturned quacunque arte to enlarge his Jurisdiction He hath three great charges upon him 1. That of Religion 2. That of Ecclesiastical affairs 3. The Temporalty of his Estate The care of all which I shall not grudge him as of right belonging unto him in one or other of his Capacities so he kept within his own Dominions and Territories tho happily all of the Romish Religion will not allow him so much for that all Bishops ought to be governed by the Canons and in which both Pope and all Bishops antiently in the best and purest dayes did acknowledge the Supream power to be to which they all submitted and not by the Pope alone there being also three kinds of
each esteem other better than themselves § Having thus precautioned the Readers by a General and Impartial Admonition being as lyable to the lash thereof my self if a transgressor as any other without any particular reflection and much less upon the Scriptures immediately foregoing brought by the Independants upon which it may seem to have most reflection as being inserted in the very rear and next adjoyning unto them yet I must say that unto my apprehension there is generally a vein of fallacy or to express it as modestly as the case will bear of Misapplication runs through very many of their Scriptural quotations applying that which is meant of the Church in one sence unto that which is to be understood of the Church in another sence or that which is meant of a National Church or of a City Church as of that of Jerusalem or of those famous Churches of Asia unto every petit Congregation and the like concerning the powers of Churches and the use of the term Liberty and the like Though I am thus Opiniated yet I must say withal that were the Scene of the Church laid in Turkey or any Heathenish Gentile or Savage Country professed enemies to the Gospel and Cross of Christ where no Legislative power taketh Gods pure Religion into their protection I could have much less to say against them but until better information must acknowledge them a very plausible if not a full proof of their Independency but the Scene being laid here in a Christian Common-wealth I suppose they will come very short of proof § As of one and the same litteral sense of some words or texts of Scripture Daille lic â— c. 11. f. 1â—â— there may be and usually are two or more objects the one more the other less principal and proper among which the word Church hath a great variety of significations and importances and by consequence it must have one principal object of which all the principal Powers Attributes and Titles of the Church are punctually and accurately verified and other objects less principal to which notwithstanding the same name or title are in some measure often communicated So there is nothing which sooner precipitates both the more and less learned into errors than Identity of names or words including in them diversity of significations or importances and consequently each several signification or importance is always incroaching upon the Powers Attributes or Prerogatives which most properly appertain to some other more prime and principal Now the best way to prevent the inconveniences whereunto the multiplicity and diversity of its significations or acceptations do expose us is in reading first to consider of the Powers Attributes Prerogatives or Royalties which belong either solely or principally unto it and then to value the other significations or importances and rate their several Attributes or Properties by the nearness or remoteness of their affinity with it or reference unto it § The Church of Christ which we term his Body mystical can be but One and that only apprehensible by the intellectual conceipt of our minds and not sensibly to be discerned by any of us for that some are in Heaven and some on Earth and though the persons of those on earth be visible yet we cannot know that they are truly and infallibly of that Body the sincerity of their hearts and Faith being to us invisible and to God only distinctly and individually known yet may we rationally know that there is such a reall Body a Body collective consisting of many a Body mystical because the mystery of their conjunction is removed altogether from our senses All are not Israel that are of Israel Rom. 9.6 and no mortal can infallibly distinguish them It was Christ only that knew Nathaniel to be a true Israelite indeed in whom was no guile John 21.15 Many may prophesie cast out Devils and do wonderful works in Christs Name Matth. 22. and yet be deceivers whom God only can know and distinguish But this Church is not the proper subject of this discourse § As the everlasting promises of love mercy and blessedness belongs unto the mystical Church even so when we read of any duty which the Church of God is obliged unto the Church which this doth concern is a sensibly known Company and this visible Church in like sort is but one successively continued from the beginning of the World and will continue untill time shall be no more and which consists partly of Members before and partly of Members since the coming of Christ and which have already and which shall hereafter embrace the Christian Religion we term as by a more proper Name the Church of Christ whereof there are many Members yet but one Body 1 Cor. 12.27 And therefore the Apostle affirmeth plainly all men Christian be they Jews or Gentiles bond or free they are all incorporated into one Company they all make but one Body that he might reconcile both unto God in One Body Eph. 2.16 that the Gentiles should be fellow heirs also and of the same Body Eph. 3.6 And they all professing one Lord one Faith one Baptism Eph. 4.5 Neither is this Church the Visible Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the only proper subject matter of this discourse though it be not altogether exclusive § For preservation even of Christianity and of Christian unity peace and concord there is not any thing more needful and requisite than that such as are of the Visible Church have mutual fellowship and society one with another In which consideration to use their own simile As the Sea or Collection of waters Gen. 1.10 being one one in nature yet not one in name and number for that within divers precincts it hath divers names as the Baltick the Mediterranean the Red Sea so the Catholick Visible Church is in like sort divided into a number of distinct Societies every of which is termed a Church within it self In this sense the Church is always a visible Society of men not meerly an Assembly but a Society For though the name of Church be given unto Christian Assemblies and though any number of Christian men congregated may quodam sensu be termed a Church yet Assemblies properly are rather things that belong to the Church than the Church it self men are assembled for performance of publick Actions which Actions being ended the Assembly dissolveth it self and is no longer in being whereas the Church which was assembled doth no less continue afterwards than before Where but three are and they of the Laity also there is a Church a Christian Assembly But a Church as in this discourse we ought to understand it is a Society or a Fraternity to use their own terms still i. e. a number of men belonging unto some Christian Fellowship the place and limits whereof is certain and who are endued with sufficient powers attributes and properties to govern it self and this Church is the most proper subject of this discourse which doth neither exclude
or for any other sinister end or if their consultations should be managed by superior power or faction as not long since in that pack'd brib'd Conventicle at Trent Independently in their esteem made up of Titulars and Pentioners and Bishops they have no like interest in the former promise For any Church visible or representative whose Individuals are not so qualified the greater part whereof for number or more principal Authority may be Infideles aut Haeretici occulti Hereticks or Atheists in heart for though their persons and profession of their Faith may be to us mortals visible yet the sincerity of their hearts and faith is to us invisible And I can say Amen also to some part of the affirmative which follows viz. That we as well as they do profess our dependency also to be upon Christ alone for the government and management of this his Kingdom and thus being dependent upon Christ our only Lawgiver James 4.12 who is the wisdom of the Father and best knoweth how to govern his own house But I cannot from hence conclude them Independent as they do in respect to the Authority or Soveraignty of any other Person Church Synod or Power whatsoever there is modus in rebus difference between staring and stark mad between submitting to Superiors as if they were Lords and had dominion of our Faith and to our Superiors representative making wholsom Laws for order and good government only and those not exclusive our consent neither virtually at least Yet I say that this also may be true in some part as in Substantials though not in Circumstantials As if Authority should command the administration of the Eucharist which was instituted by Christ himself in the days of his flesh and is of so mysterious and so spiritual a nature that whosoever shall add or diminish from it will be in danger of the menace recorded Revel 12.18 19. in one kind only as our holy Father at Rome doth when as Christ commanded to be given and received in both kinds or should command service in an unknown tongue contrary to St. Pauls prescript 1 Cor. 10. such Canons such Commands may come within the verge of the Statutes of Omri indeed and consequently no obligation on any Church or Person to submit thereunto but this holds not in innocent Circumstantials Therefore to quote Mich. 6.16 to me seems very strange as if there were no difference between our Canons and the Statutes of Omri who did worse than all that were before him walking in all the ways of Jeroboam 1 King 16.25 26 who did sin and made Israel to sin 1 K. 14.16 as if no difference between his Priests who consecrated whoever would even the lowest of the People Priests of the high places and our Bishops and Priests Priests of the most high God as if no difference between Jeroboams Calves and our service but both must be alike Idolatrous this is hard But I forbear only the 6. of Mich. 16. will not warrant the Assertion as to us what ever it may do at Rome they must if they can bring better proofs the Text is not in the least applicable to our Discipline and Polity this is plainly to pervert Scripture and comes within the verge of the Paraenesis prescribed § Those famous Churches of Jerusalem of Ephesus Corinth Smirna c. were of old quasi National Churches or at least instead of them pro tempore for that then and in those days there were no National Churches no Kings or Common-wealth Nursing-Fathers of the Church so that when Religion was planted in chief Cities these Cities wherein no doubt were several Congregations were as it were the Mother and chief Churches and in all probability the minor Churches in the Suburbs and Villages next adjacent unto such Churches had more especially recourse for advice unto the next Metropolitan or more ample Church who had all the powers rightfully belonging to a Compleat Church But it cannot demonstratively be made out that every Parish or Congregation in those days was a Plenipotentiary Church to all intents and purposes and that they were Independent in their sense For instance in those famous Churches of Philadelphia Pergamus Thyatira Sardis Laodicea c. as Independent they cannot for that as each of those Churches had many Presbyters so consequently they had many Congregations and yet the Title of Church was attributed only to each Church in general and to the Angel of that Church as chief Governor thereof and not to every particular Presbyter and his gathered Congregation there Nero quaesitissimis poenis affecit quos proflagitia invisos vulgus Christianos appellabat Auctor nominis ejus Christus qui Tiberio imperante per Procuratorem Pontium Pilatum supplicio affectuserat Repressaque inpraesâ—ns exitiabilâ—s supâ—rstitio c. Tacitus Annul l. 15. c. 10. and these Churches in all probability were governed by the whole number of the faithful but whether ex praecepto or prudenter only I leave to every man to judg I must confess that I do not know any one Church in the whole New Testament that is characterized as Independent the most probable to have been so is that of Cenchrea and that only because it was a very poor maritime Town a few leagues distant from Corinth and yet it is said to be Oppidum Corinthiorum navium statione celeberrimum ideo frequens valde populosum the Port of that City and therefore not so very probable to have been Independent more probably happily that Church in Caesars House may be thought to have been Independent because gathered under the Nose of Nero that cruel Tyrant and consequently might not have so free recourse to other Churches for advice What should here follow concerning the power of the Civil Magistrate shall be referred to a more proper place § A more plausible Argument for Independency and unobserved by any that I have yet read is viz. that when Christ sent his twelve Apostles two by two into several Coasts to preach his Gospel and to teach all Nations c. It was not that the Churches gathered by St. Paul should be subject unto the Government or Inspection of St. Peter or unto the Churches gathered by him nor that the Churches gathered by St. Peter should be subject unto the Judicature of St. Paul or the Churches gathered by him and so of all the other Apostles but every Apostle and his gathered Church had a right of Ecclesiastical Government intrinsick within it self not depending on any of the other Apostles nor responsible for their Actions to any other Church Person or Officers and that divers of the Apostles met in Council at Jerusalem to settle some urgent things then controverted and not then agreed on was prudential only and voluntary not essential compulsory or obligatory yet a practice very worthy of Imitation § That the Apostles and other Ambassadors of Christ were so sent and that they and their Congregations were independent in point of Discipline
Preachings they did censure the affairs of the State and Council convocate general Assemblies without his Licence conclude what they thought good not once desiring his Allowance and Approbation and in their Synods Presbyteries and particular Sessions meddle with every thing upon colour of scandal Besides divers other disorders which at an other time he would propound and have reformed else it was vain to think of any agreement or that the same being made could stand and continue any while Whilest these conferences lasted these just complaints of the King were verifyed and made good by all the Presbyteries in the person of Mr. David Blake one of the Ministers of St. Andrews with whom they sided and whom they defended to their utmost This David Blake in a Sermon uttered divers spightful speeches against the King and Queen the Lords of the Council and Session and had called the Queen of England an Atheist a Woman of no Religion of which her Ambassador complaining to the King he was cited to appear before the Council 10. Novemb. Mr. Andrew Melvil accompanying him to Edenburgh did labour to make this a common cause giving out that the same was done only as a preparative against the Ministers to bring their Doctrine under the censure and controulment of the King and Council and so far he prevailed with the Commissioners of the Church as they sent certain of their number to entreat the deserting of the Diet saying it would be ill taken to draw Ministers in question upon trifling delations very trifling matters as you will see by the Articles against him when as the enemies of the truth were spared and overseen Proud Presbyters Paul himself submitted his doctrines to the Test and judgment of his Auditory Judge ye what I say and yet these insolent Priests may defame Princes Councils Parliaments and say and do what they please impune No man must say why do ye so a shrewd sign their Coyn is not currant when it will not abide the Touch-stone They farther gave out that the Ministers were troubled for the free rebuke of sin and sinners and the Scepter of Christs Kingdom sought to be overthrown The process they said intended against Mr. Blake was but a Policy to divert the Ministers from prosecuting their Suit against Popish Earles and if he should submit his doctrine to the tryal of the Council the liberties of the Church and spiritual Government of the House of God would be quite subverted and therefore they concluded that in any case a Declinator should be used and protestation made against these proceedings whereupon a Declinator was framed and presented by Blake viz. that seeing he was brought thither to be judged by his Majesty and Council for his doctrine and that his answering to the pretended accusation might import a Prejudice to the liberties of the Church and be taken for an acknowledgment of his Majesties Jurisdiction in matters meerly spiritual He was constrained in all Humility to decline that Judicatory because the Lord Jesus of whom he had the grace of his calling had given him his Word for a Rule for his Preaching and that he could not fall in the reverence of any Civil Law but in so far as he should be tryed to have passed his instructions which Tryal belonged only to the Prophets and Pastors the spirit of the Prophets being subject to them alone For this and other reasons in the said Declinator alledged He for himself and in the name of the Commissioners of the general Assembly who had subscribed the same Declinator by which it appears that Blake was not herein a single but a publick person and that these desperate Tenets were the Tenets of the whole Presbytery and not of Blake singly did humbly beseech his Majesty not to infringe the liberty of the Church but manifest his care in maintaining the same i. e. in words at length and not in figures that his Majesty would subject his Regality to their Presbytery and be to them a King indeed but yet no otherwise then the stump of Wood was to the Frogs in the Fable a quiet and tame Idol whom every Frog every waspish Presbyter may play upon and securely dance about Now let us see his Peccadilloes not only charged but strongly proved against him viz. 1o. That he affirmed in Pulpit that the popish Lords were returned into the Country with his Majesties knowledge and on his Assurance and said that in so doing he had detected the Treachery of his Heart 2ly that he had called all Kings the Devils Barnes adding that the Devil was in the Court and in the Guiders of it 3ly In his Prayer for the Queen he had used these words We must pray for her for the Fashion but we have not cause for she will never do us good so that we have little reason to pray for her 4ly That he had called the Queen of England an Atheist 5ly That he had discuss'd a suspention granted by the Lords of the Session in Pulpit and called them Miscreants and Bribers 6ly That speaking of the Nobility he said they were degenerated Godless Dissemblers and Enemies to the Church likewise speaking of the Council he called them Holy-glasses Cormorants men of no Religion 7ly That he had convocated divers Noblemen Barons and other within St. Andrews in June 1594. caused them to take Armes and divide themselves in Troops of Horse and Foot and had thereby usurped the Power of the King and Civil Magistrate The Summons being read he desired to be remitted to his own Ordinary hereby meaning the Presbytery where the Doctrine was taught contending that speeches delivered in Pulpit all be it alledged to be Treasonable could not be judged by the King till the Church by which term they always mean themselves first took cognisance thereof and thereupon delivered the Declinator The King notwithstanding in favour of him deferred farther proceedings herein till the last of November In the mean time the Commissioners for the Church took advantage of his favour and sent a Copy of the Declinator with a Letter to all the Presbyteries requiring them to subscribe the same and to commend the cause in hand in their publick and private Prayers to God using their best credit with their flocks and employing all their labours for the maintenance thereof This their stirring up of Subjects against their King extorted from the King by the advice of his Council a Proclamation discharging the said Commission as unlawful in it self and more unlawfully executed by the said Commissioners commanding six of them to depart to their several Flocks within 24 hours and not to return to act therein under pain of Rebellion Upon notice of this intended Proclamation the Commissioners resolved that since they were convened by the Warrant of Christ in a most needful and dangerous time to see unto the good of the Church ne quid ecclesia detrimenti caperet they should obey God rather than Man notwithstanding any charge that should be given
would continue together so long as conveniently they might They sent also some of their Number to the Octavians or Councellors that were trusted with the management of all affairs of the Kingdom for their assistance but the President with some Choller answered that as these Controversies were begun so they should end without their advice Having failed herein they sent to the King humbly entreating a surcease of the Process against Mr. Blake c. to which the King returned this gracious Answer that if yet they would pass by the Declinator or declare at least that it was not a general but particular Declinator used in the case of Mr. David Blake as being a cause of flander and pertaining to the judgment of the Church he should also pass from the Summons and surcease the Suit This not pleasing they resolve to stand to the Declinator unless the King would pass by the Summons and remitting the Suit to the Ecclesiastical Judge make an act of Council that no Minister should be charged for his Preaching at least before the meeting of the general Assembly Whereupon the Proclamation was published the Commissioners charged to depart out of the Town and Mr. Blake by a new Summons cited to the last of November The Commissioners being advertised thereof they advised a Petition to the King and Noblemen praying the King that he would remit the determination of the differences to a lawful Assembly and not to incroach upon the limits of Christs Kingdom upon any pretence exhorting the Noblemen that as they had been so they would still keep themselves free from working any prejudice to the liberty of the Gospel and being Executionres of the Malicious devices of those who sought the thraldome of the Gospel and that they would procure by their credit a continuation of all Controversies unto a free and lawful Assembly This Petition prevailing nothing Blake appeared and was convicted it being sound that the crimes and accusations contained in the Summons were seditious and treasonable and that his Majesty his Council and other Judges substituted by his Authority were competent Judges in all matters either Criminal or Civil as well to Ministers as other Subjects Though Robert Pont after the Summons were read protested that the Process in hand and whatsoever followed thereupon should not prejudice the liberty of the Church in matters of Doctrine whereunto the King answered he would only censure Treasonable Speeches of a Minister in a Sermon which he and his Council would judge Notwithstanding all this so gracious was the King that he sought by all gentle means and sound reasons prosering Pardon Amnesty and Restauration to Blake c. But the more gracious his condescentions were which were not a few the more refractory stubborn and insolent were the Presbyters insomuch that when the King sent to them that he did not intend to use Blake with rigor Mr. Robert Bruce in the Name of the rest answered that if the matter had concerned Blake alone the offer might be accepted But the liberty of Christs Kingdome had received such a wound by the said proceedings usurping spiritual Judicatory as if Blakes life and the lives of twenty others had been taken it would not have grieved the hearts of good Brethren so much as these injurious proceedings had done and that either these things behoved to be retreated or they would oppose so long as they had breath Brave Blades still and they were as good as their words standing it out to the uttermost by somenting sedition and raising tumults till at last some of the chiefest of them were forced to fly to New-Castle Upon all these Conferences with the King and answers returned of his Messages the Burden of their Song was still That their Messages and Commission ought not to be controuled in a Civil Judicature nay tho they preached seditiously or rebelliously for which tho they ought to be punished yet it ought to be first cognossed by the Church unto which the King once replied and shall not I have power to call and punish a Minister so preaching but must come to your Presbytery and be a Complainer I have good proof in the Process of Gibson and Ross what justice you would do me When nothing would satisfie them on the second of December sentence was given that Blake had fasly slandred and treasonably calumniated the King and his Queen Queen Elizabeth the Lords of his Council and Session therefore his punishment being remitted to the King it was ordained that till his Majesties pleasure should be declared he should be confined beyond the North Water and enter into his ward within six days There were several Treaties after this Sentence in order to an accommodation but still the same spirit reigned in them and they returned as proud and insolent answers in so much that the Lord Lyndsey told the King on their behalf that they durst convene against his Proclamation and do more than so and that they would not suffer Religion to be overthrown at which the King leaving the room Lyndsey returned to the Church and said there was no course but one Let us stay together that are here and promise to take one part and advertise our Friends and the Favourers of Religion to come unto us for it shall be either Theirs or Ours Hence a great clamour to Arms to bring out Haman others cryed The Sword of the Lord and Gideon so great was the fury of the People This produced new Petitions and new Conferences yet all but second parts to the same tune Great is Diana of the Ephesians the Liberties and Prerogatives and Scepter of the Church they will cry some hours some weeks together rather than they will lose their spiritual Independent Monarchy and Judicatory over King Council and People and during this furious contest Mr. John Welch preaching in the High Church said the King was possessed of a Devil and one Devil being cast out seven more was entred in place And that the Subjects might lawfully rise and take the Sword out of his hand which he confirmed by the example of a Father that falling in a frenzy might be taken by the Children and Servants of the Family and tied hand and foot from doing violence Brave Gospel Doctrine fit for Antichrist and his Pulpits who may perhaps grant Priviledges and Prerogatives to his Church exempting his Clergy and Ministers from all questioning But my Creed is that happily such Priviledges and Liberties may be in their Books or in their Alcoran but not in Bibliis sacris Thus the Chorus and Burden of the Song is that every Contradiction of a waspish Priest is an incroachment upon the limits of Christs Kingdom a prejudice to the liberty and seeking the thraldom of the Gospel c. whereas in truth it is the Priests that have incroached and usurped upon the Priviledges and Rights of the Church truly so called Deus bone as slight as they make of the King and his Council and other the Laity
Friends the one to persecute the other for slight pretences about things owned to be indifferent Were it not better and more secure to allow them publick places only I do not say preferments that all the World might hear their Doctrines and Preachments and punish or not punish accordingly if Papalins their Doctrines Tenets and Vows of Obedience to another Head and forreign Power being publickly known to all the World and as publickly professed and avowed by them for sound and true though in truth salse and erroneous Doctrines render them uncapable of Toleration because in their own very Nature they are destructive unto our Government King and Nation unto our Laws Liberties Religion and Worship and what were it else but to establish Idolatry and Superstition by a Law Besides the Pope pretends Right and Title to our very Church and Kingdoms In the dayes of Henry 8. the Earl of Desmond profered Ireland to the French K. the Instrument whereof yet remains on Record in the Court of Paris and the Pope afterwards transferred the Title of all our Dominions unto Charles 5th which by new grants was confirmed unto his Son Philip in the time of Queen Elizabeth with a resolution to settle this Crown on the Spanish Infanta c. and when times serve makes no bones by his Bulls and his Assassinates as much as in him lies to Crown and Vncrown our Kings and Queens and absolve their Subjects of their Obedience to them and to exhaust our Treasury as part of his own Patrimony to maintain the pride and luxury of his Court and Prelates And since we have in great part shaken off his Antichristian Yoak and Usurpations he yet continues to keep his Agitators and Spies here even at our charge and hath not ceased by his Bulls Jesuits Assasinates and Emissaries at once to destroy both King and Parliament and by the bold and impudent Impostures of his Priests and Jesuits perpetually to seduce corrupt and pervert from the right wayes of the Lord as many as they can of our Nobility Gentry and Pesantry not sparing the Royal Family making them turn Tenants for their Lives and Souls which they hold only at the will and pleasure of their Lord God the Pope and Tributary for their estates Whether therefore it be fit or reasonable to tollerate Men thus desperately set and Principl'd against this Church and State I submit to the wisdome of King and Parliament who are best able to provide for their own and the publick safety of our King and Kingdom As to that they nick-name and miscal their Catholick Religion more justly the most Catholick Heresie in the World it is such a piece of Linseywolsey-stuff interwoven with so many ridiculous Ceremonies borrowed from Jews Turks Heathens peculiar Absurdities Blasphemies Superstitions and Idolatries imposing not only on our Understandings but on our very Senses V. les Conformitez des Ceremonies c. A Leyde 1667. Traite des Anciennes Ceremonies c. 1 is 73. in owning the Scriptures to be the word of God and yet denying the free and common use thereof commanding to believe very Bread and Wine to be Flesh and Blood attributing infallibility to his Holiness by vertue whereof he may take away the Bread in the Eucharist from the Laity as well as he hath already deprived and cheated them of the Wine may make lying with other mens Wives no Adultery Robbing no Theft Killing Innocent men even Kings and Queens under pretence of Heresie no Murder whereof we have had sad experience even in these our dayes in sum who ever submits to the Popes infallibility renders himself Captive to be led into all Heresie and even to Hell it self as if the Scripture in good earnest had come from Heaven meerly to make the Pope optimum maximum et supremum numen in terris that he is sole Interpreter of all Scriptures and Judge of all Controversies and that his Tribunal and Gods are all one and 1000 more absurdities which in effect is to renounce Christianity and to yield blind obedience and implicite Faith to his ipsedixit and to become Antichristians For by their own Doctrines of Intention they have given us just cause to question their very Christianity for if they hold true to that Doctrine it 's impossible they should infallibly know that they have either true Pope true Bishop true Priest or that they are true Christians and therefore they may thank themselves and their own Doctrines if we allow them at best to be but Mungril Christians like those of Samaria who feared God yet served Idols and like those of Israel who swore by the Lord and Melcom And therefore not worthy to be called a Religion at least Christian unless by way of Complement and civility they Exalting the Pope above all that is called God endeavouring by the impudent impostures of Baals Priests to enslave whole Nations to his vile ends and purposes quo jure quâve injuriâ and all this under the Vizard of his false Religion All which considered I humbly conceive that no Tolleration is to be allowed Papists whether we respect either Church or State policy tho there are those among our selves for what good ends is past my understanding except to make us as very Mungrils as the Papists that would lead and wheedle us into a fair way of reconciliation by a School-trick of distinguishing between the Court and Church of Rome What Is it possible that Righteousness can have fellowship with Unrighteousness Can light have Communion with darkness Can Christ and Belial agree together What agreement can the Temple of God have with Idols Can we joyn our bodies to the very Mother of Harlots and not be one body with her From such we are commanded to come out and seperate not tollerate 52 Esay 11.31 Jerem. 1. 1 Cor. 6.16 2 Cor. 6.14.15 16 17 18. And then God will be a Father unto us and we shall be his Sons a d Daughters We are seperate we are come out for shame then let us not hanker after nor talk of returning to Onyons and Garlick nor with the Dog to his Vomit we are washed and cleansed from the dregs and silth of Rome and therefore never to return with the nasty and beastly Sow that was washed to her wallowing in the mire If Quakers they are as little to be indulged for reasons diametrically opposite for that the very Scriptures are not heartily and throughly owned by them nor are they a Rule of Faith unto them Indeed they have no known Rules no established Principles no Doctrine infallible to be Governed by the light within them being only the Rule and Guide of their Consciences which may be Hosanna to day and Crucifige tomorrow no Connivence no Tolleration due to those Religions whose Principles are unknown or destroy our Government If Presbyter or Independents the case as to them is far different they owning the same Scriptures for their Rule and Guide professing the same Articles of
Politick the other Ecclesiastick what then hindereth that the Church now also on whom God hath bestowed a Christian Magistrate should be less content with one Government To me it seemeth monstrous to place two heads upon one body of a visible Church whose Commands Decrees and Government are divers so that the rule of one is not subject to the care of the other For the Ecclesiastical Senate or Presbytery would have the Supream Power of Punishing Vices even in Magistrates themselves though not with Corporal Punishment yet with Excommunication and debatring them from the Sacraments whereas one Magistrate appointed by God may now as well bridle all transgressions as he could of old was it not so in the Kingdom of Solomon which was as it were a Type of Christs Church reigning on this Earth And I do not find either under Moses or under the Judges or Kings or under the Government of those which were called Rulers such two discrepant Judicatories Nature denies saith Musculus two Authentick Governments in the same People whereof one is not subject to the other It is manifest that David did dispose of all Offices and Ministers of the Church 1 Ch. 22.27 Afterwards Solomon did not only build but consecrate the Temple and not a Priest Hitherto belongeth that famous History of Jehosaphat in the 2 Chr. 19. which doth perfectly clear this cause as also doth the History of Ezekias and indeed the whole Old Testament It is too well known that though Papists and Presbyters do allow something to secular Magistrates in the Rule of the Church yet the Supremacy of Power they do utterly and in very terms deny And having obtained possession of power in the Church and that as they hold out by Christs own institution they are very loath to resign the same again at the demand and into the hands of Princes It is true that when our Saviour first gave Commission to his Disciples to Preach Baptize and Propogate the true Faith in the World secular Authority being universally averse thereunto he was of necessity to commit for the present both Doctrines and Discipline to the charge of his Apostles yet not without a promise That Kings should be their Nursing Fathers and Queens the Nursing Mothers of his Church who though now they are come in and become friendly to Religion and willing to advance the spiritual prosperity of the Church as well as of the Temporal of the State yet both Papists and Presbyters having got possession are loath to be disquietted dreaming of a Spiritual Empire belonging to Priests more worthy and Sacred than that of the Emperors and so secretly preferring the Crosier before the Crown § Power and Government are things most awful and honourable and the truest owners thereof next under God are Princes whom the true legitimat Church ever looked upon as Cods immediate Vicegerents Deputies and Governours thereof St. Peter 1.2 Writing to the Church in the time of a Heathen and Impious Emperor commandeth every Soul to be Subject to the higher Powers He acknowlegeth power in a very Nero and that to be the higher Power And to that Power of that Nero he subjects every soul Christian and Heathen Priest and Layman and it may not seem strange that meer Power and Rule in an unbeliever and wicked Prince should be so sacred and inviolable We must take notice that the wickedness of Princes in ill Commands though it discharge us as to those ill Commands yet it doth not discharge their power or Rule either in those or any other For when Princes rule well they are to be obeyed when ill they are to be endured and this very endurance is an effect of obedience and subjection The violence of this or that Nero may be Tyrannous but the lawful Authority whereby the same violence is done is not Tyranny Neither is the Office of Kings the less Glorious because they can use force nor yet that of Ministers the more Glorious because they may use none but perswasive Motives and Allurements For Power it self being a Glorious Divine thing it must be most honourable to use it in Gods Cause and his Glory and the advance and increase of his Flock and Kingdom and therefore we see Iosiah and other good Kings are commended for using compulsion and on the contrary other Kings which used it not for the suppressing of Idolatry removing the high places and the like did draw curses on themselves and their subjects And whereas it is objected by I. M. and others that Force and Compulsion restrain only from the act of sin but not the Will from the liking thereof and that to compel outward profession is to compel Hypocrisy not to advance Religion But we see common experience teacheth us better effects thereof For Scotland Holland Denmark Sweden Bohemia England c. suffered great changes of Religion in a short space and these changes were wrought by the force of Civil Magistrates and could never else without strange Miracles from Heaven have been so soon compassed and these Changes have not proved the less sincere because Civil Authority wrought them as the Samaritan first believed Christ on the Womans word but then for his own sake so those that were compelled to the Wedding so many Papists in Queen Elizabeths dayes which came to our Churches first to save their Purses afterwards came out of liking of which the Pope being advertised forbad it and made it a Signum Distinctivum It s a shrewd sign that that Babe is spurious which the Mother is ashamed to bring to light and that is Falshood and Dross not Truth and Gold which dares not abide any Test and that those Masses are not of a Divine Origine that must be celebrated in an unknown Tongue and trusted only with the Priests who are parties to the Cheat. Besides the means used in all Laws of God and man to induce obedience are rewards and punishments both which may occasion Hypocrisie Corrupted man is as inclinable to dissemble Religion which he believes not as well for hope of reward as for fear of punishment which is vitio personae non praemii vel poenae else God would not have appointed them as mounds of his laws and motives of obedience The pious example of a good King is of mervelous inducement towards Religion yet one may hypocritically dissemble his Religion to please his Prince Example is so powerful a motive that it is said to compel 2 Gal. 14. Peccant magistratus cum minis paenis alios peccare non prohibent 13 Nehem. 17.21.22 If Nebuchadnezar erect his prodigious Idol and upon pain of a Fiery Furnace require all to worship it all People Nations and Languages are presently upon their faces If persecution be but threatned Demas-like we presently forsake the fellowship of Saints and imbrace this present world On the other side rewards of honour and preferment will cause some Balaam-like to run and ride and become more sensless of Gods wrath and indignation than
given to the Body of the Church and not to the Priests thereof to govern it self and that there is no other excommunication then what is common to both viz. To withdraw our selves from every Brother that walketh disorderly 2 Thess 3.6 If any obey not our saying have no company with him that he may be ashamed v. 34. not to eat with the Brother that is a Fornicator or Covetous or an Idolater or a Rayler or a Drunkard or an Extortioner 1 Cor. 5.11 and put away from amongst you that evil person v. 13. All which precepts belong to all both Laity and Clergy indifferently Let excommunication be what it will if any there be An exclusion from the Word and Sacraments it cannot be yet what ever it is it is attributed to the Church and that most rightfully But then it is to be considered that by the venerable and Apostolical name of Church was antiently and ab initio understood all the faithful as well Laity as Clergy though of latter years it hath been injuriously wrested to signify the Clergy only whereas in truth the Laity as well as the Clergy as lively stones are built up a spiritual house an holy Priesthood a chosen Generation to offer up Spiritual Sacrifices acceptable to God by Jesus Christ 1 Pet. 2.5.9 For it is certain that St. Peter gave the title of Clergy to all Christians in general and that Pope Higinus who lived in the second Century and his Successors most injuriousty took it from them usurping and appropriating the name of Church to themselves and their Priests only which is since attributed to the Popes only by the Pope and Court of Rome and their Creatures and condemning the rest of Gods holy people to an injurious and alienate appellation of Laity separating themselves from the Laity as unclean and prophane by local partitions in Churches c. and so the distinction insensibly crept in by degrees § Because the Word and term Church hath been so much wrested and abused by men of different perswasions for different ends and interests By Church is to be mean◠〈…〉 Apostolical and Legitimate 〈…〉 but not that which is usurpâ—d and imployed to the subversion of publick Government and of Religion it self for it is certain that nothing hath been so great a hindrance to the grwoth and propagation of the truly Catholick Religion as the extending the just liberties thereof into licence by grasping at more and other powers than ever Christ gave them by any Commission which alone hath caused and maintained so great and deplorable divisions in Religion and so little understood by the vulgar both of Protestants and Papists and that I may open the eyes of some that yeild blind obedience and magnify the Pope and indeed I know not what nor whom for the Church and to shew in little the tricks and artisices of the Popish Clergy to increase their Power and Coffers I shall shew how when and where it was first used in the New Testament and how degenerated and what ill use hath been made of since By the word Church in the New Testament is meant the society of Christians or number of Believers in Christ Vide. 19. Art of Religion already come and to come in the flesh crucified dead buried and ascended into Heaven for the planting and increasing whereof Christ himself laboured during his abode on earth by Miracles Signs and Wonders and after his Resurrection before he was taken up and a Cloud had received him out of their sight he appointed his eleven Disciples Judas having fallen by transgression from his Ministry and Apostleship that he might go to his own place to teach all Nations baptizing them and teaching them to observe all things whatsoever he had commanded them 28 Mat. 19.20 and to preach repentance and remission of sins in his Name among all Nations beginning at Jerusalem 24 Luk. 47 charging them to tarry in the City of Jerusalem until they were endued with power from on high v. 49. After they had received the Holy Ghost in that miraculous manner of cloven tongues on the day of Pentecost Peter standing up with the eleven preached so powerfully unto the multitude then and there gathered to understand the wonderful miracle of cloven tongues ushered in by a rushing mighty wind and to see the effects thereof that at that Sermon there were converted about 3000. Souls which gladly received him and were baptized and continued stedfast in the Apostles Doctrine and fellowship and in breaking of bread from house to house and in prayers praising God and having favour with all the people 2 Acts v. 41.42 and the Lord added to the Church i. e. to all the Apostles and Disciples left by Christ and unto those converted at this Sermon of St. Peters daily such as should be saved 2 Acts 47. the first society or congregation that we read of called a Church in the new Testament 47. so that from this very day and time and upon this occasion which was within few dayes after Christs Aesension was the Congregation or Societies of Believers called the Church And it is here more especially to be observed that the name of Church was not here given as peculiar to the Apostles or Clergy but as common to all believers the number of whom daily increasing quickly came to be cantonzied divided and subdivided into Cities Provinces Countries Houses Hence the various expressions so were the Churches established in the Faith and increased in number daily 16 Acts 5. All the Churches of the Gentiles 16. Rom. 4. All the Churches of the Saints 1 Cor. 14.33 The Churches throughout Judea Galilee and Samaria 9 Acts 30. 1 Gal. 21.22 So ordain in all Churches 1 Cor. 7.17 The Churches of Asia salute you 1 Cor. 16.19 The Church at Antioch 13 Acts 1. The Churches of Thessalonians 1 Thes 1.1 The Church that is at Babilon saluteth you 1 Pet. 5.13 The seven Churches of Asia Apocal. hence also more minute subdivisions as great Pricilla and Aqvila together with the Church in their House 1 Cor. 16.19 salute Nymphas and the Church in his House 4 Colos 15. Paul and Timothy to Philemon and to the Church in his House Philemon 2. When St. Paul sent for the Elders of Ephesus and willed them to take heed to themselves and all the Flock over which the holy Ghost had made them overseers to feed the Church of God 28 Act. 17.28 What meant he by the Church the Priests to whom he spake or the people the People no doubt the Church is never taken in the New or Old Testament for the Priests alone but generally for the whole Congregation of the faithful Having thus demonstrated who are meant by the word and term of Church let us now consider what powers and priviledges they were indulged and endowed withal both Priest and People from Christ § What Powers and Priviledges did belong to the Ecclesiasticks as Apostles Bishops Priests and Deacons I have intimated
Policarpus Nicomedes Lucianus Successus Sedatus Fortunatus Januarius Secundinus Pomponius Honoratus Victor Aurelius Satius Petrus Alius Januarius Saturninus Alius Aurelius Venantius Alius Saturninus Vincentius Libosus Geminius Marcellus Jambus Adelphius Victoricus Paulus Faelici Presbitero plebibus consistentibus ad legionem Asturicae c. And certainly all these could not be mistaken in so plain matter of fact Besides it is not this Epistle only that asserts this subject matter but St. Cyprian hath divers others Epistles of the same Purport and Tenor viz. 5.11.13 26.27.28.29.30.41.42 c. Written upon several the like occasions but the Epistle of 36 Bishops to the People of Leon Asturia and Emerita a shrewd argument of its universal practice in those more pure times so near the Apostles And it cannot be collected out of any place of Scripture that Christ instituting pastors in the Church hath exempted them from the Churches obedience she being the common Mother of all Christians as well Ecclesiastical as Secular the practice of those times which were freest from corruption even when the holy Martyrs were Bishops was that Pastors were subject to the Censures of the Church whereof St. Cyprian gives abundant testimony Ibid. ep 68. pag. 113. The same is to be held of Excommunication seeing it behoveth the Christian Multitude to avoid the Fellowship of the Excommunicated not only in the course of Religion but even in common and familiar conversation the rights of Nature Family and Common-wealth ever kept inviolate and that whom yesterday we were to repute a Brother near and dear in Christ to morrow we must hold as an Heathen and Publican and as for destruction to the flesh delivered to Sathan 18. Mat. 1. Cor. 5. who is so unequal a Judg as not to think it a most equal thing that the Multitude should clearly and undoubtedly take knowledge both of the heynousness of the crime and the Incorrigible contumacy of the person after the use of all means and remedies for the reclaiming them If this be not allowed to the Brethren then doth the Church not herein live by her own but by her Officers Faith neither are her Governours to be reputed as Servants but as Lords over her contrary to 2. Cor. 4.5 neither do they exercise their Office for the good of the Brethren in the Church as they ought but tyrannically as they ought not of this opinion is Chrysost in Epist ad Titum and Celestine decreed that no Bishop should be ordained against the Will of the People but that the consent of the Clergy nd the People was requisite In the primitive times all Christians that lived in the Communion of the Catholick Faith were called ecclesiasticks but now it is most though abusively appropriated unto Church-Men both at Rome and elsewhere though no tolerable reason can be given why Princes and their People should be esteemed so inconsiderable and as it were of no value and concern in the esteem of the ecclesiasticks For if the variety of opinions of the vulgar their meanness of knowledge their passions and the like the usual and scornful objections of Papists against the Laicks be urged to render them uncapable and unfit these very objections if allowed for currant may possibly exclude the greatest part of the Clergy also from the Authority which they lay claim unto in this particular For it cannot be denied but that diversities of opinions malice ignorance animosities pride ambition selfconceitedness covetousness excess of exhorbitant passions have generally as great a share amongst the Clergy as the People nay often times many among the ordinary sort of Christians in a Church are more considerable for their Learning Piety Temper and meekn ss than their Pastors St. Ambrose serm 17. T. 4. p. 725. Plerunque clerus erravit Sacerdotum nutavit sententia divites cum seculi istius terreno rege senserunt Populus fidem propriam servavit hath informed us that many times the Clergy have erred the Bishops have wavered in their opinions the Rich men have adhered in their judgment to earthly Princes of the World mean while the People alone preserved the truth intire And it is well known that whole Nations have been converted by Laymen and women Soozm lib. 2. c. 14. Niceph. lib. 14. c. 10. Socrat. lib. 1. c. 19.20 seeing then that what hath happened may happen again that the Clergy hath held erroneous and heretical opinions whilst the People hath held the truth It is very evident that the Opinions and Councils and Advisoes of the Laity ought not so wholly to be neglected and slighted Certainly Divines only are not inspired from God nor only understand holy Mysteries Laicks in all ages have been that wanted neither Learning nor Piety St. Cyprian records that in the Council at Carthage where the question touching the Baptism of Hereticks was debated the greatest part of the People were present Praesente etiam plebis maxima parte f. 282 the like for the real presence confitentur alii quod sides sua qua astruunt quod panis vinum remanent post consecrationem in naturis suis adhue servatur Laicis antiquitus servabatur Jo. Tissington in Confessione cont Jo. Wiclisf quam MSS. habeo Vsher Serm. f. 24. This is no new nor yet strange Doctrine for in the very first Synod which of all others ought to be a rule and a Pattern for that it began in the life time and presence of the Apostles to decide whether the converted Gentiles were bound to observe Moses Law was composed by a meeting in Jerusalem of 4. Apostles and of all the Faithful that were in the City An example which in regard of Antiquity and Divine Authority is of more credit than all those that have succeeded take them all together and by which example the various doubts and differences relating to the Church which afterwards sprang up in every Province for the space of 200. years and more even all St. Cyprians time whom Chronologers have computed to have been created Bishop about Anno. Dom. 248. and longer the Bishops and chiefest of the Churches assembled themselves to qualify and compose them and I do not find that the right of assent and suffrage in elections of Church-men was taken from the People till about the year 870. Distinct. c. 36. § Let us look a little farther and trace matter of fact in point of Election of Priests and Bishops who were chosen either 1o. by Lots 2o. by voices or 3º by the Spirit of Prophesie Of these Three the First and the Third were by God himself which Use ceased with the Apostles who indeed found none fit but qualified them for the Work The Second to wit by Voices of all the Faithful only remaining In Scripture there is no Precept but Example for the same it is manifest that God committed and left this Point among others to the Body of the Church to whom he gave power to govern it self with other general Precepts of
Election of Bishops purporting that a Cathedral being vacant the Metropolitan should write unto the Chapter the Name of him who was to be promoted who should afterwards be published in Pulpit in all the Parish-Churches of the City on Sunday and hanged on the Door of the Church and afterwards the Metropolitan should go to the City vacant and examine Witnesses concerning the Qualities of the Person and all his Letters Patents and Testimonials being read in the Chapter every one should be heard that would oppose any thing against his Person of all which an Instrument should be made and sent to the Pope and read in the Consistory But such a Decree was too good to pass in that Packt Council which having too much publick respect to the publick Good even of their own Catholick Church Protestant Churches having not the same reasons to complain was oppsed by all Arts and Industry by the Bishop of Bertinoro General Laynez and by all the Pentioners and Favourites of the Court of Rome which by much was the major part for the many and great inconveniences that would ensue thereby And what were they Forsooth that such a Decree would be a Cause of Calumnies and Seditions and that thereby some Authorities long since taken away would be restored to the People Vâ—â— Ao 870. Distinct 73. Padre Paolo Defence 75. with which they would usurp the Election of Bishops which formerly they were wont to have that this was to bind the Authority of the Pope that he could not gratifie any one Just and pregnant Reasons I must confess to perswade unto Usurpation of the Right of others and therefore it could not pass The like Opposition was made against the Article concerning those who were to be promoted to the greater Orders in which it was also said that their Names ought to be published to the People three Sundays and affixed to the doors of the Church and that their Letters Testimonial ought to be subscribed by four Priests and four Laicks of the Parish alledging that no Authority ought to be given to the Laicks in these Affairs which are purely Ecclesiastical 725 726. what Right soever they had unto them In the Discourse also of the Reformation of Cardinals a Congregation was ordained on purpose to consult and find a means that Princes might not intermeddle in the Conclave in the Election of the Pope so jealous and unwilling are they to have any Laick great or small to come within their Verge their Scrinia sacra or to intermeddle in such their Concerns though they have none de Jure but their Priesthood but what they have either obtained by Power or usurped by Fraud or by the Supineness or Favours of Pious Princes But when some of the Council thought in order to Reformation to make a Constitution that no Bishop should have any Temporal Offices either in Rome or in the Ecclesiastical Dominions that even that also would be a great prejudice to the Ecclesiasticks of France Polonia and of other Countries and Kingdoms where they are Councellors of Kings and have the Principal Offices of which they would soon be deprived by the instigation of the Secular Nobility for their own Interests and therefore that String was not to be touched upon but left unto the Popes ordering Furthermore the Bishop of St. Mark in the Dispute about the Title of the Council of Trent had the boldness to aver that the Laicks are most improperly called the Church for that the Canons determine that they have no Authority to command but Necessity to obey and that the Council ought to Decree that the Seculars ought humbly to receive the Doctrine of Faith which is given them by the Church without disputing or thinking of it Petro Soave Polano 141. That is in Romish understanding that that Religion which the Pope Obedience unto him being made by them a true Mark of the Church doth please to give them ought to be embraced by the Laicks without dispute What is this else but plainly and grosly to mock the world and to think all men Fools and Cuddens but themselves and to perswade themselves that all their Absurdities should be believed without more ado What is this less than to perswade Rational men that they are Bruits Horses or Asses void of all understanding or that hearing they do not hear or that seeing they do not see or that perceiving they do not understand Qui vult decipi decipiatur § Thus have I unto the meanest Capacities made plain and evident both by Precept and Practice out of the Word of Truth the Title and Interest which the whole Congregation of Believers have unto the Appellation and Powers of the Church and unto Ecclesiastical Concerns without wresting or perverting any one Text of Scripture § Now the Pope would very much oblige us if he would vouchsafe unto us but only one plain Text to warrant the Powers he exerciseth and lays claim unto over the Laity or how he comes to be so essential to the Church as to be put into the very definition thereof It being plain downright nonsence if it be good manners to say so to aver that any one single person alone how great soever can suffice to make a Church a Congregation for that at least two or three are necessarily required to make an Assembly or Congregation Ecclesia or the Church even in its Natural and Grammatical Construction signifying a Plurality or Multitude be it Civil or Ecclesiastical And as it is a new so it is an absurd kind of Trope devised by the Romanists to make the Pope a single person to signifie the Church I know the Papalins are most excellent Artists most rare Alchymists surpassing even those our Brethren Roseae Crucis who are modest Mountibanks in respect of these Audaces Jesuitae for they took the whole Book of Genesis to found their Phanatick Chymaeraes upon but these can extract their extravagancies out of two or three words only viz. Pasce oves meas i.e. Feed my Sheep out of this Word Pasce Bellarm. hath extracted so many Quintessences so many Elixirs so many Legions of Diabolical or Antichristian Arguments for the Popes Pride and Grandeur that he can hardly desire any thing that these would not afford him will he be a King as well as a Bishop and will he have Temporal Power to be as extensive as his Spiritual Bellarmine assures him that it is so for that Christ said to Peter Pasce i.e. Regio more Impera Play the Rex at pleasure In the ancient Church when any Heresie disturbed the Truth and publick Peace a grave Assembly of Bishops and others were called and the Book of God fairly laid open before them and out of it were all Doubts determined Now Scriptures and Councils are needless Will the Pope be supreme Judge of all Controversies Lib. 4. De Rom. Pontif. C. 1. C. 3. Bellarmine thinks the Claim to be well grounded upon this Pasce Joh. 21.17 And it is
Year 1484. the King of Spain admitted it into his Dominions yet so cautionate and jealous was he as he reserved himself to be Lord paramount thereof of choosing the Inquisitor General whom the Pope confirms And for the rest the Court of Rome was not admitted to intermeddle any farther so that though the King seemed willing to gratifie the See Apostolick yet did he reserve his Supremacy of Power over all Causes and Persons Ecclesiastical to himself and so doth the State of Venice by their Coadjutors and Inspectors of the Tribunals Inquisitory In which Republick the Inquisition doth not depend on the Court of Rome but properly belongs to the Republick Independent set up and constituted by the same and established by contract and agreement with Pope Nicholas the fourth prout in his Bull of 28. Aug. 1289. wherein is inserted the very determination of the greater Council made the fourth of the same Month. And therefore as they ought are to be governed by their own Customs and Ordinances without being obliged to receive Orders from the Pope And indeed before the admittance of the Inquisition there was in effect the same Office though meerly Secular to which Noble-men were raised to enquire after Hereticks and this the Republick made good afterwards against the See-Apostolick in the Years 1289. 1301. 1605. 1606. and 1607. upon Disputes maintaining their Civil Authority in Ecclesiasticis to be their undoubted Right and cannot be taken away by any Bull or Decree made in any manner by any Pope to whom soever Hist. Inquisit § By all which it appears that neither Monarchs nor Free States would be juggled out of their just Right of Commanding over Persons and Causes Ecclesiastical and that those Condescentions of the Civil Magistrates were only to gratifie some Popes out of special favour to them and not for any just Right the Popes had unto them For let Pope or Presbyter pretend what they please to the contrary they do as much as in them lies endeavour to erect Regnum in Regno by giving Temporal Monarchy only an imperfect broken Right in some things but controlable and defeasible by the Spiritual Monarchy in other things And the World hath had a long and sad experience of this whilst Kings had the Popes and Presbiters their Superiors in any thing they remained Supream in nothing whilst their Rule in Popish Countries was by Division diminished in some things they found it insufficient in all things so that they did command joyntly with the Pope but were commanded wholly unless by force they extricated themselves out of their snares So Calvin and his Followers complain and grumble much at the Power that the Civil Magistrate assumes in England France and Germany over Causes and Persons Ecclesiastical holding Princes incompetent for Spiritual Regency accounting the intermedling of Princes therein as an Abolition or Prophanation of the same § But let us not doubt to submit all things under one Supream on Earth submitting and recommending him by our Prayers unto his Supream in Heaven for it is no small thing in such a Case to be left to the searching Judgment of God nor need we doubt or hold our selves utterly remediless whilst we can truly say Omne sub Regno graviore Regnum est And let us not mistake our Supream on Earth for if God had intended to have left us a Spiritual Sword or miraculous Judicatory never before known or useful to the World and that to be of perpetual necessity sans doubt he would have left us some clear command in Scripture and not have involved and mantled his meaning in Metaphors so intricate and ambiguous But to let pass this Theam of Excommunication so unpleasant to Popish and Presbyterian Ears let us examine the Magistrates Power as it relates to Religion in commanding Liturgies and concerning Toleration Compulsion and Government c. § All just Dominion and Empire is founded on true Religion and Piety i. e all Governours and Governments were ordained for the good of the Governed and they are obliged by the Law of God to govern according to Rules of Religion and Piety no Nation under Heaven having Statutes and Judgments so just and righteous as are prescribed by God himself and who act not according to them an Iliad of Curses will attend them and their Plagues shall be wonderful Deut. 28.58 It is Righteousness and Judgment that is the Establishment of Thrones A Kingdom is translated from one People to another for unrighteousness Eccles 10.8 And The King that faithfully judgeth the Poor his Throne shall be established for ever Prov. 29.14 If I am not much mistaken the necessity of a Liturgy and the warrantableness of establishing the use thereof is easily deducible nay doth naturally flow from the Charge and Right of Government which Kings have in the Government of the Church and granted unto them by their great Charter from Heaven their Command from God For Kings and all other just Governments being granted to be Custodes utriusque Tabulae it must necessarily follow that the Government of the Church is their Duty and consequently ought to be their chief Care And that they be so what need we other Proof or Argument than that through the whole Scripture Kings have been charged therewith and according to their countenancing or discountenancing Idolatry and other sins or abetting and supporting Gods true Religion or establishing or but conniving at Idolatry or other Impieties so they received from God by his Messengers the Prophets praise or dispraise reward or punishment accordingly and those of no less concern than the establishment or deprivations of their Kingdoms And it will as naturally follow that if the care of the Church be the Duty of Kings that then they both may and ought to set up and establish a publick Standard and Test within their Dominions to measure and try all Mens Religion by as to the outward profession thereof and outward conformity thereunto and to appoint and allow publick consecrated or to speak more inoffensively to all Parties seperated Places or Churches for publick Divine Worship and Service and administration of Gods Holy Sacraments and Ordinances to the frequenting of which they may make strict Laws or else how is it possible for the Magistrate to have cognisance of them and of their Religions and why else should the Magistrate be blamed for the Idolatry or other sins of his Subjects if he have no power to inspect take cognisance and to restrain from sinful practises nor yet to force unto the reading of the Law and the Prophets and the Gospel nor to the frequenting of Gods Holy Ordinances Now this Standard or Test I call a Liturgy without which or something equivalent how is it possible for Kings to give a good account to God of their Care and well-governing of the Church within their respective Dominions which Liturgy in general ought to contain so many Fundamentals of Christian Religion to the Belief of which if Christians joyn
that any should not have explicit knowledge of those Mysteries of Christ which are thus publickly plainly and frequently solemnized in the Church Vsh 25. Furthermore this very Discourse hath furnished me with one very good Quotation for the Justifying the command of Liturgies by the Magistrate and hath not impeached the Reasons thereof by any thing he hath written in derogation thereof though he hath endeavoured it After he hath told us f. 33. That in the Latin Church Ambrose used one Form Gregory another and Isidor a third and that it is not unlikely but that the Liturgies were as many as were the Episcopal Churches of those days Hence saith he in the beginning of the fifth he might have said in the fourth Century in which Ambrose flourished by which it appears ex ore tuo that they are no very Novel Invention and that the wisdom of Ages for the good they have found by them have thought fit to continue them to this day and therefore certainly not temerariously to be disputed against in an African Council Can. 70. which is the 103d in the Codex Canonum Ecclesiae Africanae it is provided that no Prayers be read in the Administration of the Eucharist but such as have been approved in the same Council or have been observed by some prudent Men formerly Ne forte aliquid contra fidem vel per ignorantiam vel per minus studium sit compositum which Canon with some addition is confirmed in the Second Milevitan Council Can. 12. and the Reason given in both is Lest there should any thing contrary to the Faith creep into their way of Worship He farther adds f. 34. That many parts of the World especially the last in those days swarmed with Antitrinitarian and other Hereticks who many of them by unsuspected wiles and dissimulations and subscriptions of Confessions and why may not these be practised again and why may not Princes now use Liturgies a Remedy found out it seems by Prelates and derived to our days attested by many Ages to have been effectual against such and the like evil Machinations of Sathan and his Disciples as well as Prelates did of old endeavoured to creep into the Office of the Ministry of the Church partly out of blind zeal to diffuse the poison of their abominations partly out of carnal policy c. which increased the necessity of composing such Forms of publick Worship as being silled with the Expressions pointing against Errors of those times might be a means to keep Seducers from imposing themselves on Ecclesiastical Administrations Thus there is no Ancient Liturgy but it is full of the Expressions that had been consented upon in the Councils that were convened for the condemnation of those Errors which were in those days most rife and pernitious Though these very Reasons abstract from those relating to the Power of Princes herein prevail very much with me and I am confident will with most rational and most unbiassed Persons for the establishing of Liturgies yet our Author slights them because it doth not appear unto him that these Reasons could possibly be taken from the Word the Practise of the Apostles or the Churches by them planted or those that followed them for some Generations nor from any Council held before their days and so is not much concerned to know what they were If our Author as an unbiassed and disinteressed unconcerned Person had consulted Scripture as much about the Power of Kings in things pertaining to God as he hath done about the Liberties and Priviledges of his own Order he could never have said that these Reasons could not be possibly taken from Scripture for Kings have their Power from Scripture as well as Priests Though I have herein said something of the Kings Power and more I suspect than all of his Profession will cheerfully subscribe unto yet I will say somewhat more here In the Christian Church the Right and Office of the highest Power is not only conversant about the whole Body of Religion but about the single Parts also as Reasons and Examples do evince Indeed it cannot be otherwise for he that hath Right upon the Whole hath Right upon the Parts An Example is Ezekias who that he might suppress the Adorers Superstition took away the Brazen Serpent though set up by Moses and by the same Right against the Decrees of the second Nicene Synod Charles the Great forbade the Adoration of Images Moreover it is most plain that the Supream Powers used their Authority in defining things which the Divine Law hath left undefined The King of Ninevey proclaimed a Fast David commands the Ark to be transported Solomon orders all things for the Ornament of the Temple and after him Josiah who also takes care that the Treasure destined for Sacred Vses be not alienated The Constitutions in Theodosius and Justinians Codes and the Novels and the French Capitulars justifie the same but because not in Scripture I only mention them here It seems very reasonable that if Princes have power to pull down a Brazen Serpent though set up for the healing of the People by a Prophet when once the People commit Idolatry by offering Incense to it that they have also just Power to erect or command an unquestionable Liturgy that may really and effectually conduce to the preventing or suppressing of Idolatry And therefore if the very words of such Liturgy were not commanded precisely to be read but were only in the Nature of a Directory which happily may not be displeasing to our Author what could hinder but that some Popish Priests might again introduce at the time of Baptizing of Infants the use of Spittle the kissing of them the blowing in the face of them to blow away the Devil forsooth to give them the Eucharist and many more such Fopperies now generally difused amongst Protestants and others may baptize in Nomine Patris Filij Spiritus Sancti as we do others in Nomine Patris Majoris Filij Minoris as the Arrians did others in Nomine Patris per Filium in Spiritu Sancto others not in the Name of the Trinity but in the Death of Christ c. and who shall hinder them Other Sacrilegious Priests might also rob Gods dear Children of their Blessed Viands of half their just due in the Eucharist and give them Bread only keeping the Wine to themselves and teach them that the Bread in their Hands is a proper real and propitiatory Sacrifice of Christ for the Living and for the Dead and that which they eat under the shew of Bread to be the very Flesh of Christ whereas in truth they eat only the Substance of Bread and indeed may make them believe that the very Moon is made of Green Cheese infect their Flocks at their pleasure with Arrianisme Socinianisme the Doctrines of Adamites Ranters Quakers and indeed what not And if they did so why were the Prince to be blamed if he did not prevent it if he had no
snug and played least in sight as long as the six Articles were in force and afterwards was Corrected by the Kings own Hand and approved by the Convocation Assembled 1543. and published under the Title of a necessary Doctrine and Erudition for any Christian Man He likewise commanded all Curates to teach the Lords Prayer the Creed Avy Mary and the ten Commandments in English and also the Bible in English to be placed in every Parish Church by his Injunctions Anno 1536 1541. Then by his Injunctions May 6. 1546. he caused an Extract to be drawn out of the Latine Service containing many of the best and most edifying Prayers which with the Letany he caused to be made English that the People might the better understand the Prayers of the Church which was called his Primer so far and farther did this great Spirited Prince proceed towards Reformation sweeping away some of those many Romish Rubbish and Corruptions wherewith Religion was then Tainted with a fierce Beesom of Destruction which none durst to have attempted or gone about as the posture of things then stood at home and abroad but a Prince able to match the very Mother and Mrs. of those very Abominations in sierceness and haughtiness of Spirit of whom it is storied that he never spared Man in his Anger nor Woman in his Lust And thus did God by fomenting an evil spirit between two such fierce Enemies unto the truth and purity of his Church and worship turn the malice and mischief of his Churches Enemies unto his own Glory and his Churches use and advantage and by his providence and disposal made use both of their Persons and Purposes even against their own wills to his own most Righteous and wonderful ends secretly and mightily directed their wicked designs and Machinations to the Comfort of his Church and chosen in the Accomplishing whereof he shall ever be admired by all those that Believe that they who in succeeding Ages shall gather themselves against Syon and say let her be defiled and let our eyes see it may themselves fear and tremble to be gathered as Sheaves into the Floor and the Daughter of Syon to arise and thrash them with Horns of Iron and Hoofs of Brass Henry 8. Having by thus breaking the Ice made some way towards Reformation tho happily not Intentionally unto what followed marched of the Stage of this World unto the Generation of his Fathers to give an Account unto the King of Kings and Lord of Lords as all his Predecessors had before done and all his Successors must do of all the things he had done in the Flesh whether they were good or whether they were evil his Son Edw. 6. Ascends the Throne Inheriting his Fathers Crown but not his Vices who Josiah-like both in Minority and Piety took care in Cunabulis in the very Infancy of his Reign that his Council should consult and use all their endeavours to make a more Gospel-like and through Reformation in which he did not patrizare as his Sister Queen Mary did after him march furiously with Fire and Faggot nor yet according to the advice that Calvin who fond of his own Chymara and Pettish at all Princes that in Reformation would not tread in his Steps gave to the Protector viz. to go on without fear or wit but proceeded therein pacatè and consultò well knowing that his Father by the rough handling of his Wives of the Pope and of other great Princes and Persons provoked and lest many great and bitter Enemies to his Crown and that more he should raise against himself on the score of his intended Reformation but he considered withal that Dimidium facti qui bene coepit habet that Alterations begun and founded in Wisdom and prosecuted with care would continue firm and durable Therefore he and his Grave sages were not as some of more puny dayes were for the violent pulling up of root and branch plant and build who would and who could but they took all things into consideration As that tho Reformation ought to be yet could not be without the Alteration of long received and Established Laws and Orders Rites and Ceremonies such as had been from Generation to Generation an Impediment unto Piety and true Gospel Worship and unto which the generality of the People were wedded having been Trained up therein from their Cradles that as the change of all Laws and more especially of such as related to Religion ought very circumspectly to be proceeded in Laws as all other sublunary things being subject to Imperfection and many times grounded and made on Sandy and unsure Foundations and wrong Suggestions that many times tho they be enacted as behooful yet in Experiment and Practise prove very Inconvenient and dangerous if continued that Experience daily finds just reason to abrogate many Laws tho of long standing and Laws that are expedient for one Age not to be so for another that sometimes alteration of Laws tho from the worse to the better which was the case of our Reformers and Reformation is many times attended with Inconveniences and those very considerable and therefore wise Legislators do not always choose nor enact that nor all which is most behooful but that which is most behooful and may be practised with least disturbance to the quiet State of the Church or Kingdom David knew many things fit to be done in his Kingdom yet for great reasons of State would not do them himself but when he lay on his Death Bed left them in Charge with his Son to do saying thou art a wise Man do thou according to thy wisdom 1 King 2.6.9 Therefore our prudent and pious Josiah did as early as he could abolish such things as might be abolished and establish others as might be received with least disturbance and most approbation of the Peoples minds and without danger leaving other some to be cancelled and abrogated by himself if God had lent him longer life and sit opportunities or by his Successors if God so pleased or by disusage through tract of time Did not Christ and his Apostles Steer the same moderate course when they introduced Gospel Worship whilst they dispensed for a season with Circumcision and other Ceremonies in the Proselites of the Gate which afterwards became absolete meerly through tract of time and disusage Did not Circumcision continue in the Church for the Succession of 15 Bishops next Succeeding the Apostles having been all Circumcised And might not our Reformers for the same reasons justly retain such Innocent Ceremonies as they did declaring as they did declare might not Naaman the Syrian go Innocently into the House of Rimon the Idol Temple not to VVorship but to do his Master service declaring publickly as he did I know that there is no God in all the Earth but in Israel thy Servant from henceforth will offer neither burnt Offering nor Sacrifice unto other Gods but only to the Lord. 2 King 5.15.17 This most excellent Prince tho he were
Corporation consisting of a Superintendent and 4 other Ministers with Power to fill the Vacant places by a new Succession and the Parties by them chosen to be approved by the King and Council all which and much more his Majesty by Patent dated July 24.4 Edw. 6. did indulge unto him and them notwithstanding that they differed from the Government and Forms of Worship established in the Church of England which Indulgences the King and Council did hope might have been enjoyed to the Comfort and Advancement and not to the detriment of the Religion and Worship here professed and yet it did prove otherwise and did administer great occasion of great disturbance to the Church in the setling of the Reformation then in agitation and in fieri For by permitting these Men tho strangers to live under an other kind of Government and to Worship God with Forms different from what were by Law here established proved in the Issue the setting up of one Altar against another and the erecting of Regnum in Regno This gave encouragement unto that good and Pious person John Hoopper afterwards Bishop of Gloster and a Holy Martyr who leaving the Kingdom in the persecuting dayes of Henry the 8th and setling himself at Zurich a Town in Switzerland where he enjoyed the society of famous Bullinger and other good and Learned Men and returning into England in the dayes of Edward the 6th and bringing with him stronger Inclinations to the nakedness of the Zuinglian or Helvetian Churches tho dissering in opinion from them in some points of Doctrine and more especially in those of Predestination and being preferred by the Kings Letters Patents to the Bishoprick of Gloucester he did very much scruple to be consecrated in the Bishops habit setled by Rules of the Church which bred very great Inconveniencies and Disturbances inclining others to boggle at the same and other like Rites and Habits from which Men and time we may justly Write the date of our Liturgy becoming a Bone of Contention Indeed he was so Pious a Person that he found many and great Friends both at home and abroad to Countenance him as the Earl of Warwick the Protector Calvin nay the King himself did Write unto Arch-Bishop Cranmer afterwards his fellow Martyr to dispence with his Scruples But the Arch-Bishop to whom Ridley then Bishop of London stuck very close humbly besought the King to Pardon him if he did not obey his Commands against his Laws which would preserve him in peace and quietness if he kept them And yet some Indulgence through so great mediation was permitted unto him viz. that tho he were Consecrated in the habit then in use yet he should not ordinarily be obliged to wear it These differences being thus Broached and finding such great Favourers of them gave encouragement to John Alasco to step out of his bounds and so to abuse the Royal Priviledges that were granted to him as that he appeared in favour of the Zuinglian and Calvinian up-start Discipline by Publishing his Book intituled Forma ratio totius Ecclesiastici Ministerij wherein he maintains sitting at the Holy Communion which Custome he brought from Poland where sitting at the Sacrament was used by the Arrians who looking no otherwise on Christ then as their Elder Brother denying his Godhead thought it no robbery to be equal with him nor yeâ— to sit Cheek by Jowl with him at his own Table From such Familiarity shall I say or irreverence towards the Son of God grew great contempt of that Ordinance even in those times as hath been observed out of the Register Book of Petworth And yet these were not all the mischiefs these Indulgences did produce For what with Calvins Interposing and mediations with the Protector on the behalf of Bishop Hooper and tho his exceptions against some Antient usages in the Liturgy and tho the Indulgences and Conveniences granted unto John Alasco and his Congregation of Strangers a successive multiplication of Factions and Disorders in the Church did ensue from the Irreverent receiving of the Sacrament grew a Contempt and Depraving of the Sacrament it self from the Contempt of the grave habit of the Clergy grew a disteem of the Men first and then vilifying and contempt of the Ministry it self So that it was Preached at St. Pauls by one St. Stephen the Curate of St. Katherine Christ Church that it was sit the Names of Churches and of the Week dayes should be altered the Fish dayes should be kept on any other dayes than on Fridayes and Saturdayes and Lent at any other time than between Shrovetide and Easter we are told also by John Stow that he had seen the said St. Stephen to leave the Pulpit and to Preach in a Tree in the Church Yard and then returning into the Church to sing the Communion Service on a Tomb Stone neglecting the place appointed for that purpose And was not the like or greater contempts in fashion in our late dayes of Liberty when Liturgies were not only not imposed but disgraced set at nought and used but by some few and that in Corners only so that such exorbitant effects cannot be justly imputed unto the Imposition of Liturgies Look but a little abroad even in the same Age presently after the death of Edward the 6th during the short Reign of Queen Mary where no Liturgy was Imposed and you shall sind the same sad consequences and effects of Liberty among the several Churches or Congregations gathered mostly of those that withdrew themselves from the cruel persecution that Reigned in the Marian dayes unto Embden Stratzburg Frankford Zurick Geneva and other Transmarine places amongst whom the Ball of Contention was very hotly bandied by Calvin Goodman Knox Wood Sutton Whittingham Williams Cox Grindall Sandys Haddon Chamber Parkhust and divers others and all those in defence of several wayes of Worship wherein Knox acted his part so furiously that he gave disturbance to the quiet State and Condition of the Empire so highly that he being accused of high Treason against the Empire he withdrew himself from Stratsburg to Geneva the usual product of such Controversies This I only hint at to make it appear that Liturgies and Forms of Divine Worship do become Bones of Contention as well where they are not Imposed as where they are so that Imposition or not Imposition matters little the Contentious will be always Contending If there were not imposed a stinted Form of Words for the Administration of the Sacrament what should hinder but that every individual Priest might imitate the Vicar of Ratisdale in King James's time or do worse who was proved before the Arch-Bishop and the Lord Chancellour by his unseemly and unreverent usage of the Eucharist dealing the Bread out of a Basket every Man putting in his Hand and taking out a piece to have made many Loath the Holy Communion and wholly to refuse to come to the Church Confer f. 99. 100. Now on the contrary by such Imposition all such
Administration of Sacraments Christ prescribed set Forms which all Christian Churches in all Ages have used and they and we ex precepto Christi bound to use them 28 Mat. 19. Go and Baptize in the name of the Father Son and Holy-Ghost So in the Lords Supper take eat this is my Body c. 5o. Justin Martyr in Apologia pro Christianis expresly tells us that in their publick Assemblies they had 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Prayers no Directory and among other things Singing of Psalmes 6o. Missa Latina Antiqua published first by Flac. Illiricus afterwards by Card. Bona was in use in the 6th Century and is the freest from all Popish Errors and Superstition of any extant 7o. the Antient Liturgies of James Chrysostome Ambrose c. have been Interpolated and Corrupted is evident and that they had such Liturgies may be as evident from the Words of Cyril of Jerusalem for the Liturgy of James Chrysostome Ambrose others What more sure or sollid Foundation for the Building up Propagating and Establishing of Religion in these our Kingdoms even amongst those of meanest Capacities could be laid than this already laid in our Liturgy by the Fathers of our Church And yet so perverse and froward have many of her Sons been that they have even scorned to Build thereon which frowardness of theirs together with the Idleness and Insufficiency of other Conformists and Non-Conformists conspiring with the Frozen Zeal of the People and together with the open Prophanation of the Sabbath and not putting the Laws in Execution against open and scandalous sins against which there can be no excuse and countenance given to Sin and Sinners either by Sinful Examples or not discountenancing them and a temporising fearfulness in others and out of a cursed modesty not daring to call Vices by their proper names a shrewd sign as one observes of their Raign and Commonness and that great Persons whom it is not safe nor prudent to anger are Infected therewith have very much prejudiced and impeded the growth and spreading of the purity of Religion and Piety within these Realms and Dominions as well as in others for with what considence can we rebuke others for sins that we are Guilty of our selves or Perswade Invite or draw others to our Church If we cannot agree where and how to lay our Foundations and make superstructures § Of old it was the Imputation of Brownists that our Church held it a Piaculum not to wear a Surplice and a Venial Sin to be a Lewd-lived Minister and many late Ichabods and Coblers of Glocester and naked truths make many heavy Complaints against our Clergy Immerito I hope of Jehosaphat it is said that when he went to plant Religion among the People and to prevent Idolatry he sent Levites abroad into Cities of Judah to teach and instruct the People in the ways of the Lord 2 Chr. 17.8.9 The like have our Kings done by their Laws and Bishops yet if notwithstanding all the care to make Laws against Sin and Sinners none do execute them and to furnish his People with able and Laborious Pastors that may feed them with knowledge and understanding the present store of able well-lived-Conformists serve not may I not in compassion to the Churches necessity and to stop the Mouths of all Jchabods modestly wish the removal of some Injunctions that may be spared without prejudice to pure Faith and Worship and some Connivence granted to those that dissent from the Conformers in Judgment for matters of Circumstance and Ceremony whilst yet they Preach true Doctrine and carry themselves peacibly in the Church The Lord would not have the Canaanites at once cast out least the Wild Beasts should increase upon his People Exod. 23.29 Suffer me then having thus totis viribus asserted Liturgies to Plead for Israelites Scrupulous Conscientious Israelites indeed that it may suffice them to lack Livings and the Churches not be deprived of their pains at least let them help to bear part of the Burthen and draw Water for the People out of the Wells of Salvation let them be as Priscilla and Aquilla and Vrbane to Paul Rom. 16. Helpers in Christ Jesus or as Gaius to John who thought himself bound in duty 3 Joh. 8. To receive him and such like that they might be fellow-helpers to the truth And what inconvenience can insue by such Permission or Connivence I cannot foresee so that they Preach in Publick and that Conformity be still reserved as the Qualification to all Publick Ecclesiastical Prefermonts § In the great differences between the Romanists and the Lutherans which began about the beginning of the 16th Century about 1517. It seemed good to the Emperor about 1532. to settle a Peace of Religion called the Interim which was the first tho very small Liberty of Religion which those that adhered to Luthers Confession called the Augustine obtained by Publick Decree for which the Emperor was reproved at Rome as putting his Sickle as they said into another mans Harvest every Prince being obliged by the strictest Bond of Censures to the extirpation of those that were Condemned by the Pope as Luther and his Adherents were by Leo the 10th and also by the Emperor 1520 1521 wherein they ought to spend their Goods Estates and Lives and the Emperors much more because they do so Solemnly Swear unto it but others Commended the Piety and Wisdom of the Emperor for his so doing thereby securing the Lutherans unto him by granting some small Indulgences to them who were Christians tho dissenting from them in some particulars being tolerable differences lest they might have crossed him in his other great Concernments and Wars They said also that the Maxime so renowned in Rome viz. That it is more meet to Prosecute Hereticks Lutherans then Infidels was well fitted to the Popes Dominion and Meridian but not to the benefit of Christendome Alleadging also that Kingdoms and Principalities ought not to be Governed by the Laws and Interests of Priests who are partial for their own Greatness and Profits but according to the exigence of the Publick good of Church and State which requireth now and then some Connivence and Toleration of some defects Moreover that it was the duty of every Christian Prince to endeavour equally that his Subjects and every Bishop his Flock do maintain the true Faith as also that they observe all the Commandments there being no greater Obligation to punish Hereticks or Dissenters than Fornicators and Drunkards or Swearers which all Nations abhor and make Laws against And the Inconveniences by giving some Indulgences to some that do not defend or hold all our Opinions cannot be great but they may be very great by denying them some convenient Liberties and Priviledges thereby keeping up a considerable Party in Animosity that cannot Religiously Conform to every Minute particular § Let us look a little back and abroad and consider what other States even where the Pope and Inquisition do Domine have done
Dog with a fire Brand in his Mouth the signification and application whereof I leave to every Reader to make Only his deportment towards the Albigenses is storied to be rabying against whom he so Preached adeo quidem ut câ—ntum haereticorum millia uh octo Millibus catholicorum fusa intersercta fuisse perhibeantur saith one of him and of those who became Captives 180 were Burnt to Death the first Example that I find in the Church of Rome of putting Dissenting Bretheren to Death Of this order was this precious Inquisitor Jacomello to Arms alleadging for their Justification that Magistrates were set over them by God and themselves for the good and behoof of the Governed and not the Governed Ordained for the Lusts of Magistrates to be destroyed and killed at pleasure that their Condition being desperate they might use Arms in their own Defence and that in their Condition their appeal unto Arms was not so much against the Prince as against the Pope who usurped more Authority than did Dejure belong unto him and did also abuse the Authority of their Prince by subtle and crafty seducements for his own sinister ends Hence there were War all this year and part of the next And the Duke having made more than a years tryal to reduce them by Wars and Punishments being therein assisted with Money from the Pope and at last after many Skirmishes an Appeal being made unto the Lord of Hoasts by a formal pitcht Battel the Duke lost 7000 men slew but 14 of his Enemies and tho he did often recruit his Army yet had he always the worst Therefore the Duke wisely considering that he did thereby only make his Subjects the more Warlike and teach and inure them more Stoutly to Offend him Consume his own Country and VVast his Treasury he resolved to receive them into favour and made an agreement with them 5º Junij in which he pardoned all past faults gave them Liberty of Conscience appointed them places where they might meet gave leave to those that were Fled to return and restitution of Goods to those that were Banished Which Agreement very much distasted the Pope that an Italian Prince who had been Assisted by him and might have more need of him should yet permit Hereticks to Live freely in his Territories and for that the example would be urged by greater Princes when they inclined to permit another Religion whereof he bitterly complained in the Consistory comparing the Ministers of the most Catholick King with the Duke who having about the same time discovered 3000 Lutherans who went out of Cosenza and retired themselves to the Mountains to Live according to their Doctrine did Hang some Burn others and put the rest into the Gallies but the Duke justifying his Cause with such Reasons which the Pope not being able to answer did Acquiesce And are not such Councils such Advisocs greater marks of an Hireling or a Butcher than Obedience to the Pope a true Mark of the Church Appello ad Caesarem Deum Deorum Dominum Dominorum qui non accipit personam neque recipit munus 10 of Deut. 17. § About the same time there were great Troubles and Disorders in France for cause of Religion Multitudes disdaining to see poor Innocent Christians drawn every day to the Stake to be Burned Guilty of nothing but of Zeal to Worship God to keep a more intimate near and dear Communion with their God and to fave their own Souls These Humors were not Purged nor yet allaied neither by Punishments nor Pardons proferred and Proclaimed but that greater Tumults were raised in Province Languedoc and Poicton whether the Preachers of Geneva were called and came willingly by whose Sermons the number of the Protestants did daily increase examples of great fear being always joyned with others of equal boldness for the quieting of which Humors Francis the 2d the 11º Aprilis 1559. intimated a National Synod as a proper Remedy But the same Hireling Pius the 4th as before in the cause of the Duke of Savoy did most severely complain that the King had Pardoned Hereticks and Errors committed against Religion wherein none had Power but himself and that he would not by any means Consent to an Assembly of Prelates either in France or elsewhere for that a National Council of that or of any other Kingdom would be a kind of Schism from the universal Church give bad example to other Nations and make Prelates proud assuming greater Authority with Diminution of his own and that to consent to a National Synod was to consent that the Axe should be laid to the Root of the Papacy and that by consequence it was an Alienation from the Apostolick See As if God had not given to every National Church and State all things necessary to Govern themselves by but that they must all run to Rome and Romish Priests for redress nay this good Shepherd commanded his Nuntio to intimate farther to the King that if he would resolve to compel his Subjects by force that he would assist him with all his Power and Labour that the King of Spain and Princes of Italy should do the like But if he refused to compel his Subjects by force then his Nuntio was to insinuate to him that all the mischief and Poyson came from Geneva that the extirpation of that root would take away great part of the nourishments of the Evils that disquieted his Dominions § Dissentions and Troubles Fears and Jealousies still increasing in France the King maugre all the Popes Arguments and Interests called a great Assembly at Fountain Bleau 21 Aug. 1560. who being Petitioned by the Reformatists desired nothing but a moderation of their cruel Punishments and that they might make publick profession of their Religion to avoid suspition which might arise by Conventicles or private Assemblies John Monluc the Bishop of Valence did therein complain that Provision had not been made against them because the Popes had no other aim but to hold the Princes in Wars and the Princes thinking to suppress the Evil with Racks and Tortures having not attained their desired end nor the Magistrates and Bishops justly performed their Duty the principal Remedy was to fly unto God to assemble Godly Men to find a way to root out the Vices of the Clergy to forbid Infamous and Immodest Songs and instead of them to Command the Singing of Psalms and Holy Hymns in the Vulgar Tongue And farther shewed that they did grievously erre who troubled the Publick with Arms upon pretence of Religion and that their error was as great who Condemned to Death those that adhered to the New Doctrine only for the Opinion of Piety During these disorders Francis the first Dying the 5th of Dec. 1560. and Charles the 9th Aged 10 years Succeeding he more like the good Shepherd than he that Styled himself Pius by the mature advice of his Council after Solemn and great Consultations and deliberations about the Troubles and Disorders in
and Administration of Sacraments they have had from the largess and good graces of good and Pious Emperors tho now so grateful as to scorn to acknowledge them but to claim them by the most potent claim in the World Jure Divino and to fight against the Sons and Successors with the very Weapons which their Fore-Fathers and Predecessors had put into their hands In sum the Popish claim of such enormous and exorbitant Jurisdiction over all Kings and Bishops hath certainly been the grand cause of all the discords troubles and wars in all Countries of these latter Ages Both the Eastern and Western Churches lived in Brotherly Communion and Christian Charity for 900 years or more In which time the Pope of Rome was complemented both by the Greeks and Latins as the Successor of St. Peter and to be the first of the Eastern Catholick Bishops more out of respect of Rome being the Imperial City than of any Divine right he had above his fellow Bishops In the Persecution of Hereticks his help as also the help of the other Italian Bishops was implored and peace was easily preserved because the Supream power was in the Canons to which both Greeks and Latins professed to owe subjection the Ecclesiastical Discipline was exactly maintained in both Churches by their own proper Prelates as it seemed best unto them but absolutely according to the disposition and tenour of the Canons no intruding into one anothers Government but each mutually assisting other in the observation of the Canons In those dayes never any Pope of Rome pretended so much as to confer a Benefice within the Diocess of another Bishop nor had the Court of Rome as yet introduced the Custom of drawing Moneys from others by way of Bulls and Dispensations But immediately after the Court of Rome began to challenge a Freedom from being subject to the Canons and that at their pleasure they might change all Antient Constitutions of the Fathers Councels yea and of the Apostles themselves and endeavored in the room of the Antient Primacy of the See Apostolick to introduce an absolute Monarchy and Dominion not bounded or regulated by any Law or Canons the Division soon sprang up and tho 700 years past Peace and Re-union have been divers times attempted yet could it never be effected because disputes have ever been intended and promoted more than the taking away of that abuse which was the true Cause that brought Divisions in and made the Rupture and is the only Cause that still maintains them Whilst the Churches were united the Doctrine of St. Paul was held by both Churches and observed that in affairs of publick Government all men ought to pay subjection to the Prince because God commands it should be so whom he doth disobey who will not yield obedience to the secular power by him appointed for the Government of all Mankind never did any pretend that he might not be punished for misdeeds holding it for certain that exemption to do evil is a thing condemned both by God and Man the words of St. Paul in those dayes were held for good and sound Doctrine viz. wilt thou not be afraid of the Temporal Power Do that which is good and thou shalt have praise for the same but if thou dost evil be afraid for he beareth not the Sword in vain for he is the Minister of God a Revenger to execute wrath upon him that doth evil Rom. 13.1 2 3 4 5. After the Division of those Churches the same opinion still remained in the East and continues to this day The truth of these things being so undeniable methinks that it would not be unbeseeming him who accounts himself the Father of all Christendom to put off the Mask of Religion and abandon all his pretentions unto unlimited Powers which would in good earnest be for the good of all Christendom considering he hath but one Soul and that he ought to do any thing to save it and nothing to destroy it and that it is not made of any better or other mould or mettal than the Souls of his Brethren in both Capacities of Prince or Bishops and that Heaven and Hell must divide the whole World and therefore he should wave his own private sublunary Interests for the universal good of all Christendom If such considerations move not yet methinks they should consider that the World is now grown wiser and have made a full discovery of the Vanity of all his Excommunications Censures of his Bulls Interdicts c. nay they themselves have made them all Ridiculous in many particulars witness themselves at Rome who Annually with great formality and Solemnity Excommunicate their most Catholick King of Spain every Maunday Thursday for keeping away part of St. Peters Patrimony and with as great Formality and Solemnity absolve him again on Good Friday without giving any satisfaction witness also the Venetians who upon the close with Paul the Fifth so slighted all his Monitories Interdicts Excommunications and Censures that they did not only refuse Absolution and Apostolick Benediction offered by him but also refused to give him the Ordinary satisfaction of words and of all Pontilles Subtleties Ceremonies that might have the least Semblance or appearance of any such thing The Pope finding himself thus baffled and slighted did not desist but had recourse unto little pittiful tricks and Subterfuges and therefore suffered to go abroad and to be divulged Four Counterfeit Writings 1. A Breve to Cardinal Joyeuse which gave faculty to take away Censures 2. An Instrument of Absolution dated April 21 3. An Instrument of the Delivery of the Prisoners 4. A Decree of the Senate for the restitution of the Religious c. which tho they did not dare to divulge in formal Copies yet under-hand dispersed Breviates of them designing that after a while when they might not be so easily detected and discovered they might be produced and pretended to be true and so to be believed of necessity And this Policy hath often succeeded well to these men who have many times given colour to many such false Writings prejudicial to divers Princes So Gregory the Second served Alphonsus King of Spain about the Office of Mozarabes So Innocent the Third Anno Dom. 1 199. saith that the Interdict against France because King Philip Augustus had put away his Wife Isemberge was observed in the Kingdom when there was no such thing So Adrian the 20. Anno 870. sent a severe Monitor to Charles the Bald King of France which afterwards he was fain to recall with many submissive excuses Stories are full of such Artifices § What Pitty nay what shame is it that so great Princes as Popes esteeming themselves Gods on Earth and Vicars of Christ should by taking such wrong measures of their Authority and Jurisdiction be driven to such pittiful tricks to uphold Powers so exorbitant and which were never given unto them by any Law of God or Man Did they but seriously consider 1. That they like Gods
in vogue and as prevalent amongst them as ever And is it now time a day to plead for favors connivences and Indulgences for such a Generation of such Hellish-minded and Principled men after so many more fresh diabolical contrivances and plottings now in agitation against King and Kingdom Laws Liberties Religion what not And suffer our selves to be wheedled into compliance and association with them upon what C. H. H. and E. C. write or what Rome dreads men famous indeed in their Generation the one for Antient Noble Birth the other for plotting his own and the King and Kingdoms ruine but he was snared by the work of his own hands and in the Net that he made was his own foot taken and so let all the implacable and irreconcileable Enemies of God and the King be snared Very pretty a very fine whim to make all England as very Mungril-Christians as Rome it self like those of Samaria who feared God yet served Idols and like those of Israel who swear by the Lord and Melcom their right hand of Fellowship being but the right hand of falsehood Psalm 144.8 11. that they may be snares and traps unto us Is this the way for the Sons of God to purifie themselves even â—s he is pure and to be perfect as our Heavenly Father is perfect 1 John 3.3 Is it not rather to toss us to and fro like Children and to carry us about with every wind of Doctrine by the slight of men and cunning craftiness whereby they lye in wait to deceive Eph. c. 14. is it not rather to pervert the right wayes of the Lord and to invite us to joyn in Abominations with other men Is this the right way and method to hold the Mystery of Faith 〈…〉 consciences And to keep our selves unspotted of the world 1 Tim. â— â— 2 James 15 16 17. and pure by not pertaking of other mens sins 2 Timothy 5.22 Whence is this wisdom which is not pure but Sensual Earthly Devillish No better than Jeroboam's Politick device of setting up two Calves in Dan and Bethel The narrow rules of the Apostles viz. to abstain from all 〈◊〉 of evel to resist unto blood striving against sin will not allow 〈◊〉 dâ—â—bing with such untempered Morter 〈◊〉 the ill consequences and fruits of this wisdom this Politick 〈…〉 First We hazzard our selves and Posterity to Infection 〈…〉 5 6 13. A little Leaven leaveneth the whole lump 2. Unto the â—â—ath of God Come out of her my People that ye be not partakers of her â—â—ns and that ye receive not of her Plagues Apoc. 18.4 3. We hazard and encourage even the Papalins themselves to obstinate Impiety 4. We blemish our own sincerity and heavenly-mindedness 5. Quantum in nobis we encourage others to the like Linsey-wolsey-medly-mongril-worship Saints of old were more scrupulous more wary David would not sit with vain Persons neither would he go in with Dissemblers but hated the Congregation of evil doers and would not sit with the wicked Psalm 26.4 5. so Jeremy sate not in the Assembly of Mockers nor rejoyced Jer. 15.17 The Lord himself commanded that if any Person Son Brother Daughter the Wife of thy bosom or thy Friend which is as thy own soul shall intice to Idolatry as by sad experience we know they dayly do Importunately Indefatigably or any City shall set up a new Worship the one shall he killed the other destroyed Deut. 13.6.9.13.15 and the undoubted Precept is to separate the pretious from the vile and let them return unto thee but return thou not to them Jer. 15.19 the Gospel confirms the same is it possible that righteousness can have Fellowship with unrighteousness or that light should have communion with darkness Or can Christ have concord with Belial Or can the Temple of God have Agreement with Idols 2 Cor. 6.15 which Temple we are wherefore come out from among them and be separate v. 16.17 And in truth what is it less or other than to have Fellowship with Devils 1 Cor. 10.20 David expelled not courted the Idolatrous Jebusites out of Jerusalem 2 Sam. 5.8 Asa put Maacha his Mother from her Regiment because she was an Idolatress and brake down her Idols 2 Chron. 15.16 the Law was Thou shalt make no Covenant with them nor with their Gods they shall not dwell in thy Land lest they make thee sin against me Exod. 23.32 33. Deut. 7.2 3 4. Where Gods Ark is there Dagon shall be thrust out of his place and fall down before it Sam. 1.5 To Conclude this point having treated more fully of this Subject elsewhere Have we not had above an hundred years experience of their incessant evil Machinations and deportments towards us and our Religion Have they ever been quiet Was Queen Elizabeth ever five years without a design against her Life Was King James free from their Conspiracies either here or in Scotland Do they not boast at this very day that notwithstanding all that hath been done discovered and executed that still their Plot drives on and boast that it is so deeply laid that it cannot be discovered nor prevented Besides what security can they possibly give for their peaceable deportment They are Devotees sworn to another Forreign Head and Oaths made to us are not of any force to oblige them according to their own Maxim Nulla Fides servanda cum Haereticis and therefore we have no reason to confide in them but to secure our selves Do they not compass Sea and Land and dayly pervert the right wayes of the Lord by making divers Proselytes and them thereby two fold more the Children of Hell than they were before Have they changed their Principles Or are their Contrivances and Plottings against Church and State even at this very day less numerous or less dangerous than at any time heretofore Can we be so blind as not to see not to perceive that they are playing their old Games over again and that they will Iterate and Reiterate them again and again as from Age to Age they have hitherto successively done And is it not then profound reason of State in us and pure Religion to boot to give this Crudele genus these unreasonable blood-thirsty men more Countenance more freedom more power amongst us by nourishing them in our bosoms qui vult decipi decipiatur my Prayer shall be from this ill kind of men Libera nos Domine and I do not doubt but that all true and sincere English Protestants having Souls Bodies and Estates to save loving God their King and their Country will think themselves highly oblidged by all these obligations and Tenures to the best of their power and knowledge to maintain the true Protestant Established Religion which stands Diametrically opposite to all the forementioned abominable Errors and will not hazard their Temporal Estates much less the Eternal wellfare of their immortal Souls by a sinful compliance and Kings and Princes least of all for that there is no Prince nor Nation that
or our Abilities It is one thing to stifle Books in the womb before ever they are permitted to see light or that before they are either known or understood and that perhaps by one single person who happily may be much less learned honest or orthodox then the Author and another thing to condemn both Author and Book when examined and found faulty and erroneous For it is most just and reasonable that all and every State should consider how Books as well as men do behave themselves and punish or not punish accordingly accordingly one Carter a Printer suffered in Queen Elizabeths days § Consider matter of Fact by looking a little back Although it was early foretold that Antichrist would come nay that many Antichrists were already come yet until after the 800th year about which time the Eastern Empire divided from the Western there were not many Hereticks found in the Western parts for 300 years after But after the year 1100. by reason of the continual Jars which for 50 years before had been between the Popes and the Emperors which continued unto the year 1200. with frequent Wars there did arise many Hereticks as the Popes were pleased to call them by as good Logick as the Lion is fabled to call the Foxes Ears Horns whose most common Heresies were against the Pope's usurped Authorities over Clergie and Laity This moved the Popes and their Conclaves for Ends not good to establish the two Religious Orders of St. Francis and St. Dominick pure Fanaticks which were soon filled with the most zealous and learned Persons that that Age could afford altogether devoted to the maintaining of the Court of Rome and the Authority of the Pope to which two Orders the care of the Inquisition newly erected was committed and what hath followed since is obvious to every intelligent man which soon spawned the first sanguinary Law against Hereticks by the help of the Emperor Frederick the 2d 1244. imposing fire on Hereticks § But before this we had no Charm nor Lock upon the Press no Purgatory for Books no Limbus Patrum for their Authors we had no proper real and propitiatory Sacrifice in the Mass for the living and the dead nor dry or demi-Communions no Conventicle at Trent no new Creed with 12 new Articles either of Trent or of Johannes Baptista Posa a Spanish Jesuit never heard of before newly printed newly come forth no blotting out of the second Commandment no dividing of the tenth Commandment into two to amuse and cheat the People no Doctrine of Infallibility nor yet of Probability no Penance Sacramental no Satisfaction no Sacramental Confession as now used no Hurtado no Filliucius no Bauny no Lessius no Escobar no Jesuits Morals no power to depose Kings no dissolving Oaths of Allegiance no Gunpowder-Treasons and an Iliad more of such damnable Errors and Heresies I conclude therefore that it bears no shew that forbidding men to write tends to any good end but really to the end to conceal the Truth and to shew it to the World only under a Mask or some deceitful Light I shall conclude with this Observation concerning Printing it self That in the days of Luther and Troubles of Germany about Religion and Vices of the Clergie it was suggested unto Clement the 7th that the occasion of them all was from the new Invention of Printing By Faust and Guttenburg scarce 80 years found out and now not possible to be suppressed which though it had brought to light many Books and much Learning yet they found that in this short time it had made a great discovery of their Arcana Imperii their jugling Arts and Legerdemains much to their prejudice which whilst the Laity were kept ignorant of all went for currant on their side and imputed thereto all the Troubles of Germany about those Centum gravamina then complained of for that now men being better enlightned by printed Books began to call in question the present Faith and Tenets of the Church of Rome and to examine how far Religion was departed from its primitive Institution and Purity Among which one great Crime was that the Laity and vulgar sort of men were taught and exhorted to read the Scriptures and pray every one in their own native Language A great Crime I confess and much to be dreaded for if this were permitted to pass for currant Doctrine the Vulgar would quickly discover their Cheats and Usurpations and believe that the Clergie had abused and cheated them hitherto For if men were once perswaded that they could make their own way and court to God by their own prayers and addresses in their own Tongues which they understood and that they would be heard and be more prevalent in Heaven than mumbled in Latin without understanding what they prayed for it would certainly bring Contempt on the Mass and Mass-Priests on Pardons and Pardon-mongers on auricular Confession and Confessors and on the power of the Keys and in sum would impeach all Ecclesiastical Jurisdiction which by sinister Artifices had been got and kept secret by the Clergie for many generations For without all doubt the keeping of these and the like Mysteries rather of Iniquity than of Religion wickedly obtained and as wickedly kept in the hands of Priests only participes Criminis parties to their Cheats have given that esteem the Priests now have amongst the Romanists through many Ages to this very day Now since Printing hath made such Discoveries of such Mysteries of Iniquity and brought to light the more pure Word and Doctrine so that their Traditions their Indulgences their false Glosses and their other like Trumperies could not prevail as formerly Romish Craft sought out other pestilent Inventions to maintain their Impieties whereof padlocking the Press was not the least to keep the Laity ignorant And though they could not wholly suppress Printing yet in Romish Territories they ordained that no Book should be printed without an Imprimatur first obtained from some Inquisitor or some such like Myrmidon digging deep to hide their Counsels from all the Laity and to stifle any Light or Truth that was not suitable to their deeds of Darkness hence hath proceeded the obstructions of many Truths fit to be made common but have not been able to appear in the light but by stealth Instead thereof they now set up heathen Philosophy and Metaphysicks against Scripture to make good their mysterious Juglings disputing and reasoning more out of them than out of holy Writ Thus they set up Learning or rather quirks of Learning against Learning and old musty Traditions of former Times and such obscure passages as needed their Interpretations and Explanations and all to keep the Laity in suspence between fear and controversal Juglings and Equivocations Nay they rather have recourse to Tropes and Allegories where none are needful if not to Cabala it self than allow that all the parts of Religious Worship tho' never so clear and plain to every Understanding as to fall easily within common Understandings should be without their Explications or Expositions so that they cannot monopolize the Mysteries of their Church-Government so closely and wholly within their Ecclesiastick Circle but discoveries are made of their Cheats These things well weighed and considered the Conclusion is natural that it bears no shew that forbidding men to write tends to any good end but really to the end to conceal the Truth and to shew it to the World in Mascarata or some deceitful Light only ERRATA PAG. 1. l. 20. for Spiritual r. Scriptural p. 2. l. 9. for neiter r. neither p. 17. for pro r. per in the Margin p. 20. l. 37. after Christians r. to Bethphage John 12. p. 29. l. 9. in the Margin dele Deo p. 78. in the Margin for Soozm r. Sozom. p. 98. Margin for satisfactoriis r. satisfactionis ut p. 146. l. 8. for peace r. piece l. 29 for absolete r. obsolete p. 151. l. 7. dele p. 152. l. 44. for absolete r. obsolete p. 153. l. 34. for ramanded r. remanded p. 160. l. 4. 8. for St. r. Sir p. 163. l. 7. for coenatori nuptialio r. coenatorio nuptiali p 166. l. 18. for Prosica r. persica p. 171. l. 5. for were r. was p. 173. l. 24. for no. r. any p. 183. l. 6. for perspect r. prospect p. 217. l. penult for thing r. think p. 219. l. 18. for pare r. pari l. 37. after Jupiter r. and Venus their p. 234. l. 6. for Alieno r. Aheno l. 9. for dignity r. divinity p. 236. l. 17. for hariretur r. hauriretur l. 37. for Apello r. Apella p. 239. l. 8. for and r. c. l. 13. next unto to r. be