The Divine Right of Church Government and Excommunication

SECTION I. Certain Introductory Conclusions, tending to clear the perfection of the Scriptures in all things, as well Ceremonial, as Non-Ceremonial.

SECT. II.

THE Adversaries amongst these things of Church-Policy, do reckon such things as concern the outward man, and externals only; and therefore Bilson, Hooker and the rest, as Cameron and others, will have Christ's kingdom altogether Spiritual, Mystical, and invisible, and Christ to them is not a King to bind the external man, nor doth he as King take care of the external government of his own house, that belongeth (say they) as other external things to the Civil Magistrate, who with advise and counsel of the Church, Bishops and their unhallowed Members, may make Laws in all externals, for the Government of the Church, and all these externals though Positive, are alterable; yea, and added to the word, though not as additions corrupting, but as perfecting and adorning the word of God and his worship.

In opposition to this, our fourth Argument shall be, he who is the only Head, Lord, and King of his Church, must govern the politick, external body his Church, perfectly by Laws of his own spiritual policy, and that more perfectly then any earthly Monarch, or State doth their subjects, or any Commanders, or any Lord or Master of Family, doth their Army, Soldiers, and members of their Family.

But Christ is the head and only head of the Church, for by what title Christ is before all things, he in whom all things consist, and is the beginning, the first borne fram the dead, and hath the preeminence in all things; and he is only, so • ely and absolutely all these, by the same title he is the Head, and so the only Head of the Body the Church, Col. 1. 17, 18. And he is the head of his Politick body, and so a head in all externals, as well as of mystical and inv • sible body, for if his Church be an external Political body, and ruled by Organs, Eyes, Watchmen, Rulers, Feeders, and such as externally guideth the flock, as it is, Eph. 4▪ 11, 12, 13, 14, 15, 16. 1 Cor. 12. 28. Matth. 16▪ 17, 18. A society to which Christ hath given the keys of his House, and so external power in a visible Politick Court on earth to bind and loose, to take in and put out, to open and shut the doors of his visible Politick house; then this Politick body must have a head in external policy, and this head in externals must as a head govern by Laws all the members in their external society; for a body without a head is a monster, and a Politick body, without a head Politick, and one that ruleth Politically, is a Monster. And Christ is the King, yea the only King of his own Kingdom, either as this Kingdom is mystical and invisible, or as it is Politick, external, and visible on earth, as these Scriptures proveth, 1. Mat. 28. 18. Jesus • aith unto me, is all power given in Heaven and in earth: I hope this power is only given to Christ, not to Pope or earthly Prince: It is the name above all names, Phil. 2. 9. King of Kings▪ Rev. 17. 14. And upon this Kingly power, Christ doth an ex • ernall Act of Royal power, and giveth not only an inward but also a Political, external power to his disciples, ver. • 9. Go Teach, and Baptize all Nations: Is this only inward and heart- • eaching, and inward Baptizing by the spirit? I think not, God hath reserved that to himself only, Isa. 54. 13. John. 6 44. 45. Joh. 1. 33. and John. 20, 21. 22. Upon this that the Father sent Christ, and so set him his King upon his holy hill of Zion, Psa. 2. 6. Christ performeth an external Politick mission, and sendeth his disciples with power in a Politick external way to remit and retain sins, in an external way, for there is clearly two remittings and retainings of sins in the Text: None can say of the Church, its my Church, but he who is King of the Church; and Christ saith, Matth, 16. 18. that it is his Church, and upon this it is his Kingdom, and the keys are his keys, and they are keys of a Kingdom visible and Politick on earth, as is evident, ver. 19. I will give unto thee, the keys of the Kingdom of Heaven, and whatsoever thou shalt bind on earth, (in an external Political court of Church Rulers, as it is differenced from an internal, and mystical binding in Heaven) shall be bound in Heaven, &c. For it is clear that there is an internal binding in Heaven, and a Political and external binding on earth, and both are done by the keys of the Kingdom of Heaven: But Christ can have or give no Political or ex • ernall keys of an external and Political King, but as he is a King: Yea, and Excommunication doth not only bind the inward man in Heaven, but also the external man on earth, excluding him from the Society of the Church as a Heathen, and a Publican, and purging him out from the external communion of the Church, as if he were now no brother, Matth. 18. • 7▪ 18. 1 Cor. 5. 7. 10, 11, 12. Now this external separating and judging of an offender by the Church is done by the keys of the Kingdom; Ergo, by Christ as a King, ruling the external man Politically, and so by the key of the house of David, which is laid upon Christ's shoulder, Isa. 22. 22. And by a Royal Act of him, upon whose shoulder is the Government, Is▪ 9 6. Who sitteth upon the throne of David to order the kingdom, & to establish it with judgment & justice. For the Church doth bind and loose in the external Court, either by a Commission from him who as head of the Church, and who as King gave to her the Keys of the Kingdom; or by a general Arbitrary power given to the Magistrate and Church, to do in these things as they please; so they do nothing contrary to the Word, though not according to the Word, as they are to do in Doctrinals; if the former be said, then must the external Government be upon the shoulder of Christ as King, which is that which we teach: If the latter be said, then might the Magistrate & Church appoint such an Ordinance as excommunication, and so they may by their Artitrary power, make a Gospel Promise of ratifying an Ordinance in heaven, and of pardoning sins in heaven; for he that can make the ordinance, can make also the Gospel-Promise, and he that can by an Arbitrary power make one Promise or part of the Gospel, may make all. And if either Magistrate or Church can appoint such an Ordinance as hath a Promise of b • nding & loosing made good in heaven, they may also take away such Ordinances and Gospel Promises; for it is the same power to make and add, to unmake and destroy Ordinances. Hence also I argue for the Immutabili • y of a Scriptural Platform, that the Church cannot alter at her will: thus, That must be of Divine institution which is an essential part of the Gospel; but the Platform of Church-Government in the word is such, and so must be no less Immutable then the Gospel. I make good the major Proposition thus: That which essentially includeth a Promise of the New Testament, that must be a part of the Gospel which consisteth especially of Promises, Heb. 8. 6. 2 Cor. 7. 1. Gal. 3. 17. Gal. 4. 23, 24. But there's a Promise of forgiving sins in Heaven made to the Church, using the Keys aright, and of Christ's presence in the excercise of the Keys, as walking amongst the golden Candlesticks, Matth. 18. 18, 19. 20. Math. 16. 18, 19. Job. 20. 23. Rev. 2. 1. Now if any shall object, this Argument proveth only that which is not denied, to wit, that some part of Discipline only, is of Divine institution which is not denied, for a power of binding and loosing, of remitting and retaining sins, is of Divine institution: But hence it is not concluded that the whole Platform, and all the limbs, joints, bones, and toes are of Divine institution, they being matters of smaller concernment. I Answer, As from a part of the Doctrine of the Law and Gospel that is of Divine institution; for Example, that I keep, observe and do the Law, that I believe and repent, which are things of Divine institution: I infer that the whole Platform of Law and Gospel, is of Divine institution, and the particulars of Obedience and Faith, are not Arbitrary to the Church; just so in Discipline, I say the like, there is no more reason for one part written by God, then for another.

Farther, if the Church be a visible Politick Kingdom, as it is, Mat. 13. v. 45, 46, 47, 48. Matth. 16. 19. Matth. 8. 12. And if the Word be the Word, Scepter and Law of the Kingdom, as it is, Matth. 6. 10. Matth. 13. 11. Luk. 4. 43. Matth. 4. 23. Mark 13. 8. Luk. 21. 10. 14. Luk. 8. 10. Yea, the Sword and Royal power of the King, Rev. 1. 16. Rev. 19. 15. By which he Ruleth and Raigneth in his Church, Isa. 11. v. 4. Psal. 110. 2. Heb. 1. 8, 9. Psal. 45. 3, 4. 5, 6, 7. Isa. 61. 1, 2. 2 Cor. 10. 4, 5, 6. 1 Pet. 2. 4, 5, 6, 7. And if by this Word the King Raigneth, bindeth, looseth, and conquereth souls and subdueth his Enemies, Matth. 18. 18, 19, 20. Matth. 16. 19. Rev. 6. 2. Then certainly Christ must Raign Politically, and externally in his Church, and walk in the midst of the golden Candlesticks, Rev. 2. 1. And if Christ Ascending to Heaven as a Victorious King, Leading Captivity Captive, gave gifts to men, and appointed an external policy, for the gathering of his Saints by the Ministry of certain officers of his Kingdom, as it is, Psal. 68. 18. Even that the Lord God might dwell amongst them, Eph. 4. 11, 12, 13, 14, 15, 16. Then he must Raign in the external Policy of Pastors, Teachers, Elders, by Word, Sacraments, and Discipline. Now the King himself, the Lord who Raigneth in this external Policy, must be the only Lawgiver, I am. 4. 12. Isa. 33. v. 22. There can be no Rabbies or Doctors on earth, who as little Kings can make Laws under him, Mat. 23. v. 8, 9, 10. Yea, not Apostles who can teach how the Worship should externally be ordered, but what they receive of the King of the Church, 1 Cor. 11. 23. Act. 15. v. 13, 14, 15, 16, 17, 18. How the house should be Governed, Heb. 3. 1, 2. 4, 5. Yea, nothing more reasonable, then that Whatsoever is commanded by the God of Heaven, should be done in, and for the house of the God of Heaven, under the pain of his Wrath, Ezr. 7. 23. 1. That there should be Officers in a Kingdom, and Laws to Govern the Subjects, beside the will of the Prince or Judges of the Land, or that the Members of a Family, or Soldiers in an Army should be Governed by any Rule, Custom, or Law, beside or without the will of the Master of the House, and of the General & Commanders, is all one, as if Subjects, Families and Soldiers, should be Ruled and Governed by their own will and wisdom, and not by their King, Judges, Masters and Commanders; for the question is upon this undeniable supposition, that Christ is the only Head and King of his Church, and so the Head and King of Prelates (if they be of the body) and of the Rulers, Guides, and Pastors of the Church, which are to be Governed and Ruled by certain Laws, no less then the people, whither or no this Representative Church of Rulers, being Subjects and Members of the Head and King of the Church, are to be Ruled by the wisdom, Laws, and Commandments of this King the Lord Jesus; or if they have granted to them a vast Arbitrary power to Govern both themselves and the people, by adding Positive Mandats of Arbitrary Commanders, such as Prelates are (in the mind of those who think they have no patent of any Divine right) and of Surplice, Crossing, kneeling for reverence to wood, to bread and wine. The matter cannot be helped, by saying that Christ is the Mystical, Invisible King, (some doubt if he be the only King of the Church, which is too gross to be resuted) of the Church in things spiritual, and in regard of the inward operation of the Spirit; but he is not a Political and visible Head in regard of external Policy; this distinction must hold also in regard of the people, who as Christians and believers are rather under Christ as a Mystical and invisible Head, then the Rulers who are not as Rulers, but only in so far as they are believers, Mystical Members of the Head Christ; for Christ exerciseth no Mystical and Internal operations of saving Grace upon Rulers as Rulers; but upon Rulers as believers, then he cannot be the Mystical and invisible King of Rulers as Rulers, to give them as a King, an Arbitrary power to be little Kings under him, to Govern as they please; and the truth is, Christ is a Political Head and King of his Church, not properly a visible Head, 2 Cor. 5. 16. Except that he is a visible Head in this sense, in that he Raigneth and Ruleth, even in the external visible Policy of his Church, through all the Catholic visible Church, in his Officers, Lawfull Synods, Ordinances, giving them Laws in all Positive externals, which place the Beast, the King of the Bottomlesse Pit, the Pope usurpeth: But I would gladly be informed of Formalists, how the King is the Head and Vicegerent of Christ over the Church; if Christ's Kingdom be only spiritual, Mystical Internal, not Political, not external; for sure the King as King, exerciseth no internal and Mystical operations upon the consciences of men under Jesus Christ, his power is only Political and Civilly Political, about, or without the Church, not properly within the Church: Surely if Rulers be Subjects and Members under Christ the Head and King: I shall believe that Christ must in all Positive things of external Policy, give to them Particular Laws in the Scripture, and Rule them; and that they being Members, not the Head, must as particularly be Ruled in all externals Positive, by the will and Law of the Head Christ, and that they are not Kings, Heads and Law givers, and Rulers to themselves: And especially upon these considerations. This King and Head must be particular in an immutable, perpetual, and unalterable Platform of Church-Government. 1. Solomon for wisdom in the order, degrees, number, attire of his servants and Policy of his house to the admiration of the Queen of Sheba, in this we conceive was a type of a greater then Solomon. 2. The Positives of the policy of Christ's house, must be congruous to a supernatural end, the edification of souls, and that Symbolical Rites of men's devising, speak supernatural duties, that Christ hath already spoken in the Scripture, as that Crossing spell out Dedication to Christ's Service, Surplice, pastoral holiness, which both are Gospel truths, 1. Pet. 1. 18. 1 Pet. 2. 24. Isa. 52. 11. Is as supernatural a mean for edification, as that bread and wine signify Christ's body and blood; & therefore the one more then the other ought not to be left to human reason, but must be expressly set down in Scripture. 3. All these must lay a tie upon the conscience; but if they have their rise from the vain will of Prelates and men, they can never bind my conscience; for how can they bind my conscience as the Scripture bindeth them on me, and yet Rulers as Rulers in the name of Christ the King, cannot press them upon me? Formalists give divers Replies to this: As, 1. Hooker: You are constrained to say that of many things of Church-Policy, some are of great weight, some of less, that what hath been urged of immutability of Laws, it extendeth in truth no farther then only to Laws, wherein things of greater moment are prescribed; as Pastors, Lay-Elders, Deacons, Synods, Widows; else come to particulars, and show if all yours be perpetual, and our particulars unlawful. Ans. 1. Things of greater and less weight, we acknowledge in Church-Policy, and in Doctrinals too; but in this sense only: 1. That they be things Positive. 2. They be both things that are unchangeable by any, except by God himself, and oblige us Necessitate precepti, by the necessity of a Divine Commandment, as Matth. 23. 23. To pay tythe of Mint, Annise, and Cumin, is a less matter then the weightier duties of the Law, Judgment, Mercy, and Faith: But there is nothing so small in either Doctrinals or Policy, so as men may alter, omit, and leave off these smallest Positive things that God hath commanded; for Christ saith, Paying of tythe of Mint, ought not to be omitted, though the Church of Pharisees should neglect it, and command some other petty small things in place thereof: If therefore Prelates should obliterate the Office of Ruling Elders which Christ the Lord instituted in his Church, and put themselves in as Governors in their Room, they may put out Pastors and Sacraments, and take in for them, Turkish Priests, and Circumcision, with a signification that Christ is already come in the flesh: We urge the immutability of Christ's Laws, as well in the smallest as greatest things, though the Commandments of Christ be greater or less in regard of the intrinsical matter, as to use water in Baptism, or to Baptise is less then to Preach Christ, and believe in him, 1 Cor. 1. 17. Yet they are both alike great, in regard of the Authority of Christ the Commander, Matth. 28. 18, 19. And its too great boldness to alter any Commandment of Christ, for the smallness of the matter, for it lieth upon our conscience, not because it is a greater or a lesser thing, and hath degrees of obligatory necessity, lying in it for the matter; but it tieth us for the Authority of the Law-giver: Now God's Authority is the same when he saith, ( You shall not Worship false God's, but me the only true God ) And when he saith, ( You shall not add of your own one ring or pin to the Ark, Tabernacle Temple ) yea, either to break or teach others, to break one of the least of the Commandments of God, maketh men the least in the Kingdom of God, Matth. 5. 18. And to offend in one is to offend in all, I am. 2. 10. 2. That our things of Church-Policy are perpetual, we prove, and that what we hold of this kind, we make good to be contained in the Scripture, either expressly, or by due consequence; and, so the Church and their Rulers, act nothing in our way, but as Subordinate to Christ as King and Head of the Church, and Surplice, human Prelates, Crossing, we hold unlawful in the house of God, because they are not warranted by the King and Head Christ's word; and because the devisers and practicers of these do neither devise nor act, in these, as Subordinate to Jesus Christ as King, Priest, or Prophet, by the grant of our Adversaries.

Ans. 1. If Christ as King have appointed word and Sacraments in general, and Censures; he hath appointed the Word, Sacraments and Censure in special; to wit, such a word, such Sacraments, Baptism, the Lord's-Supper, such Censures, Excommunication, admonition, or then he hath left the Specialities of written and unwritten Word, to the arbitriment of men, and that there be Excommunication, or no Excommunication; and this Doctrinal and the like he hath left to men's devising; to wit, (Crossing is a Dedication of the child to Christ) now Jerome Advers. Helvid. saith Vt hec que scripta sunt non negamus, ita ea quae non sunt scripta re • nuimus, and August. Lib. de pasto. c. 11. Quicquid inde (e scriptura) Andieritis, hoc nobis been sapiat, Quicquid extraest, respuite, n • erretis in nebulâ. Now to say, we may receive some truths of things Arbitrary or mutable, crosseth Cyril. Allexand. Glaphyre in Gen. l. 2. 〈 in non-Latin alphabet 〉 .

That which the holy Scripture hath not said, by what means should we receive, and account it amongst these things that be true? Cyril would deny all your Ceremonies to speak anything, but lies; and so would I: Yea, to bring in anything that is not written, Basilius saith, it is 〈 in non-Latin alphabet 〉 , a demonstration of Pride, and Origen in Levite. Hom. 5. Si quid autem, superfuerit, quod non Divina Scriptura decernat, nullam aliam debere tertiam Scripturam ad autoritatem scientiae suscipi (licet ) I think some third Scripture which is neither the old or the New-Testament must be sought to make good the Doctrines, that dumb human Ceremonies teach us: 2. That the blind lead the blind is not safe; but it is no Argument to prove that this is an immutable thing in policy, that there should be Leaders, and some that are led, except you suppose the Prelates to be the seeing men, and the Pastors and People to be blind. 3. I utterly deny this consequence: The Clergy is a great multitude; Ergo, order necessarily requireth, that by degrees they be distinguished in Prelates and Pastors; for the Prelates are a multitude; Ergo, order requireth that one be Pope to command all the rest: The Apostles were a multitude; Ergo, There was a necessi • y of a Monarch-Apostle, the Prelatical Government is Monarchical; doth order require in all multitude no Government but a Monarchy? Nor do we find any warrant that Apostles had jurisdiction over Pastors in the Scripture, nor in any Ecclesiastical Records; but where Papacy was working; Paul, as if he had been to go out of this life, and never to see the faces of the Elders of Ephesus, Act. 20. 25. Left unto them as Elders all of equal degrees of power of jurisdiction, the feeding and Governing of the Church of God, Act. 20. 28, 29, 30. 4. The particulars of Policy, as Surplice, Crossing are no more circumstances of Worship then Aaron's Ephod, a vesture is a circumstance, but a Religious vesture teaching us of Pastoral holiness, is worship, not a Circumstance: Men can place no Religion in Circumstances.

Ans. 1. It is very true, a Platforme of discipline is questio facti, A question of Fact, rather then Law; we hear nothing in this comparison, but what Papists with equal strength of reason do bring for their unwritten Traditions; for they say Protestants are to prove a fact and deed of Jesus Christ, that he hath left in his written Testament a perfect and immutable Platforme of Doctrine and manners, to which nothing can be added; and this they prove from the care, wisdom and love of Christ to his Church, for he ought to reveal his will perfectly, and completely in his Scripture, otherwise he hath not the love, care, and wisdom of a Law-giver to his own people, if he leave them in the mist, and in the dark, and write not down all things touching Faith and manners: Now we can nowhere find by reading Scripture, anything for the Baptizing of Infants, or a remedy for women to be cured of Original sin in the Old-Testament in lieu of circumcision; we find no warrant for the Feast of Dedication, in the Law of Moses, nor for the days of puring, observed by the Jews, nor for Images, invocation of Saints, Prayer for the dead, the perpetual Virginity of the Virgin Mary, and many such Doctrines which the Church believeth. But we answer, because these vain doctrines (we except the Baptizing of Infants, warranted by Scripture) are not in Scripture, they are the vain and sapless doctrines of men, and will-worship: But to press the comparison, If any should demand a Legacy by virtue of a Testament, in which the Testator hath testified his good will, wisdom, care to his Brethren in such a manner, that he had said; I have left in my Testament to my Brethren, my mind to instruct them, for every good work, to lead them in all truth, to teach them every good way, to understand equity, judgment and righteousness, to cause them walk safely, so that their feet shall not stumble, and I have left them my word to be a Lamp, and light to their feet in walking: Then I would infer from this Testament two things: 1. That the love and care of our Testator Christ, so revealed, warranteth us to plead for light in Christ's Testament, how to walk in every good way, and so how to walk in all the ways of the orderly worship of God, and of Governing of God's house, by Pastors, Teachers, Elders, Deacons, by their Lawfull calling, qualifications, duties; by the Churches Courts in admonition, excommunication, by the use of the keys: 2. Because the Testament is perfect to instruct in every good way, particularly, and in all duties of worship, and this Testament forbiddeth all adding and diminishing, and speaketh not one word of Crossing, Cringing, and bowing to Altars, of wearing of Surplice: Therefore these are not God's Lawfull ways, and if I walk in them, I can do nothing but fall and stumble: 3. We do not here argue simply from the wise, and congruous dealing of God, what he ought to do, nor from the love of Christ, as a King and he • d simply, but from the love, care and wisdom of Christ, as he is such a King and Head, upon whose shoulder is the whole Government, and upon whom are all the vessels of the house, great and small: 4. It is no less then blasphemy to ascribe the not particularizing of Ceremonies, such as Crossing, Surplice, human Feasts to the unsearchable Wisdom, and ways of God, to which Paul, Romans 11. referreth the great deeps of Supernatural Providence in God's Election and Reprobation, his calling of the Gentiles and rejecting of the Jews; and observe (I pray) this consequence; the ways of the Lord past finding out; Ergo, The Lord hath set down no Platforme of Church-Policy in his Sons Testament; but hath left it to the wisdom of the Church to devise, Crossing, kneeling to Creatures, Surplice, or some such like: But since we have a pattern of perfectly formed Churches in the Apostles times, who had power even, In actu excercit • , of Discipline and Church-worship, and the Apostles mention things of an inferior nature: How is it that we have no hint of Crossing, Kneeling, Surplice, corner. Cap, nor any such, like unto these? And yet they were as necessary for decency then, 1 Cor. 5. Col. 2. 5. 1 Cor. 11. 20. &c. Rev. 2. 1. 2, 14, 18, 20, 21. 1 Cor. 14. 40. as now,

Others of great learning reply, that Christ is not the only immediate Head, King, Law-giver, and Governor of the Church, for that is quite contrary to God's Ordinance in establishing Kings, Magistrates, higher powers, nurse-Fathers, Pastors, Doctors, Elders; for by this, there should be no Kings, Parliaments, Synods, no power of jurisdiction in them to make Laws, to suppress and punish all manner of Idolatry, Superstition, Heresies. But I answer, that Christ is the only immediate Head, King, Law-giver, and Governor of his Church, as upon his shoulder only is the Government, Isa. 9. 6. And the key of the house of David, Isa. 22. 22. And by what right he is the head of all things; and set above all▪ principalities and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is t • come; He is the head of the Catholic Church which is his body, Eph. 1. 21, 22, 23. And he is such a head even in externals, in giving Apostles, Prophets, Evangelists, Pastors, and Teachers, who for the work of the ministry, perfecteth the Saints, in whom the whole body (of the Church) is fitly joined together and compacted by that which every joint supplieth, according to the effectual working, in the measure of every part, maketh increase of the body, to the edifying of itself in love, Ephes. 4. 11, 12▪ 13, 14, 15, 16. Now these places maketh Christ the only immediate head in externals, and internal operation of that body which is the fullness of Christ: Let any of the Formalists, if Christ be not the only immediate Head, Shew us of King or Bishop who is the Mediate, Ministerial, inferior Head of the Catholic Church, even in external Government: For John Hart in his conference with D. Roinald, saith, Christ is the only principal, imperial, and invisible Head; but the Pope (saith he) is the visible and Ministerial Head; So do all Papists say; but our Protestant Divines Answer, That it is a repugnancy that a Subject or a Member of the King and Head, should be in any sense both a Subject and a King, a part or Member and a Head; and Roynald saith, This name to be Head of the Church is the Royal Prerogative of Jesus Christ; Yea, the head, in externals, must be with the Catholic body, as Christ hath promised to be with his Church to the end of the world; neither King nor Pope can in the external Government be with the particular Churches to the end: It is true, the King may be with his Church by his Laws and power; yea, but so may the Pope be, if all Pastors on earth be but his Deputies, and if Pastors be but the Kings Deputies, and sent by the King, so is the King the Head of the Church; but then the Catholic Church hath as many heads, as there be lawful Kings on earth; But we desire to know, what mediate acts of Law-giving which is essential to Kings and Parliaments in civil things, doth agree to Kings, Parliaments, and Synods; Christ hath not made Pastors under-Kings to create any Laws morally obliging the conscience to obedience in the Court of God, which God hath not made to their hand; if the King and Synods only declare and propound, by a power of jurisdiction, that which God in the Law of nature or the written word hath commanded; they are not the Law-makers, nor creators of that morality in the Law, which layeth bonds on the conscience; yea, they have no Organicall, nor inferior influence in creating that morality, God only by an immediate act as the only immediate King, made the morality, and if King, Parliaments, and Synods, be under Kings and under Law-givers, they must have an under-action, and a Ministerial subservient active influence under Christ in creating as second causes, that which is the formal reason, and essence of all Laws binding the conscience, and that is the morality that obligeth the soul to eternal wrath, though King, Parliament, Pastors or Synods, should never command such a Moral thing: Now to propound, or declare, that God's will is to be done in such an act, or Synodical Directory or Canon, and to command it to be observed under Civil and Ecclesiastical pain, is not to make a Law, it is indeed to act authoritatively under Christ as King: but it maketh them neither Kings, nor Law-givers, no more then Heralds are little Kings, or inferior Law-givers, and Parliaments, because in the name and Authority of King and Parliament they Promulgate the Laws of King and Parliament: the Heralds are mere servants, and do indeed represent King and Parliament, and therefore to wrong them, in the promulgation of Laws, is to wrong King and Parliament; but the Heralds had no action, no hand at all in making the Laws, they may be made when all the Heralds are sleeping, and so by no propriety of speech can Heralds be called mediate Kings, under-Lawgivers, just so here, as touching the morality of all human Laws, whether Civil or Ecclesiastical, God himself immediately; yea, from Eternity by an Act of his free-pleasure made that without advice of men or Angels, for who instructed him? neither Moses, nor Prophet, nor Apostle; yea, all here are Meri precones, only Heralds; yet are not all these Heralds who declare the morality of Laws, equals may declare them charitative, By way of charity to equals, but these only are to be obeyed as Heralds of Laws, whom God hath placed in Authority, as Kings, Parliaments, Synods, the Church, Masters, Fathers, Captains; And it followeth no ways that we disclaim the Authority of all these, because we will not inthrone them in the chair of the Supreame and only Lawgiver, and head of the Church, they are not under-Law-givers and little Kings to create Laws, the morality of which bindeth the conscience (for this God only can do) Ergo, there be no Parliaments, no Kings, no Rulers, that have Authority over men, it is a most unjust consequence; for all our Divines against Papists, deny that human Laws as human, do bind the conscience▪ but they deny not, but assert the power of jurisdiction in Kings, Parliaments, Synods, Pastors.

SECT. III.

IF Jesus Christ be as Faithful as Moses and above him, as the Lord of the house above the servant, Heb. 3. 1, 2, 3, 4. Then as Moses was admonished of God, when he was about to make the Tabernacle, for (saith he) See thou make all things according to the pattern • shown unto thee in the mount, Heb. 8. 5. And was not to follow his own spirit, but was to follow the pattern that God shown him in the Mount, then far less hath Christ the Apostle and high Priest of our Profession giving us a Platforme of the Church and Government of the New-Testament variable, & shaped according to the alterable laws, customs & manners of divers nations, for as Moses though a Prophet was not to make one pin of the Tabernacle, but according to the samplar & pattern that God did show him, so Christ manifested to his Disciples, all that he had heard, and seen of the Father, John. 15. But it is not to be supposed, that the Father show to Christ an alterable tabernacle in the New Testament, that men might alter, chop and change at their pleasure, as the customs of Nations are changed: If God thought Religion should run a hazard, if the greatest of Prophets (except Christ) might have leave to mold and shape all the Levitical Service, and Ceremonies, (for as the judicious and Learned Interpreter Mr. David Dickson saith, all the Levitical Service is comprehended under the name of the Tabernacle, Exod. 25. 40.) according as he pleased, far more should all be corrupted, if erring men, far inferior to Moses, Prelates and Pastors, should have leave to draw the Lineaments of the New Testament, Tabernacle, Church, Service, Officers, Censures, and all the Positives of Policy according to no pattern shown by Christ; but only the Fashions, alterable Laws, Customs, & forms of nations: Now all the pins of the Tabernacle were but shadows, and Types of Moral and Heavenly things, Heb. 8. 5. Heb. 10. 1. Heb. 9. 9. And they were to be changed and done away by Christ, Col. 2. 17. Heb. 7. 12. 2 Cor. 3. 11. Yet could neither be devised by Moses, nor altered by any mortal man, Church or Priests; how can we imagine that men may now devise and set up an alterable and changeable New Testament-frame, of Prelates, Altars, Religious days, Surplice, Crossing, or any the like toys? And though David was a Prophet, and a man according to God's heart; yet in the externals of the Temple, nothing was left to his spirit; he might neither in the least jot add or omit, 1 Chron. 28. 11. Then David gave to Solomon his Son, the pattern of the Porch, and of the houses thereof, and of the Treasuries thereof, and of the upper Chambers thereof, and of the inner Parlors thereof, & of the place of the Mercy-Seat. Here be many particulars; But whence had David all these? From the pattern according to which, Cross, Surplice, Altars, and human Prelates are shapen? Alas, no; therefore it is added, v. 12. And (he shown) the pattern of all that he had by the spirit, of the courts of the house of the Lord, and of all the chambers round about v. 19. All this (said David) the Lord made me understand in writing by his hand upon me, even all the works of this pattern. I see no reason to deny, that the form of the Temple was written by the hand of God; as the Ten Commandments were written in two Tables of stone by him; the Text seemeth to say no less, 〈 in non-Latin alphabet 〉 Pagni, and Ar. Mont. render it, Omnia in Scriptura, de manu domini, super me intellegere fecit. So Jerome, Omnia venerunt, Scripta manu domini ad me. Vatablus in notis, Omnia ista dominus Scripsit manu, su • et digito, • u • ut me familiarius do • eret: We shall not contend with Tostatus, who saith, It might have been written by Angels; though we go not from the letter of the Text, we have from this Papist Tostatus, all we desire; for he saith: We must say that it was not by David's own thought, that he built all; for David durst not build a Temple to the Lord of his own heart; because he knew not if that would please God, but by Divine Revelation: And therefore the old Translation is corrupt in this, as in many things, which rendereth, v. 12. Thus: Dedit David, Salamoni descriptionem p • rti • us, &c. Nec non et omnium que cogitaverat: As if David's thought had been his guide; for 〈 in non-Latin alphabet 〉 by the spirit, by Tostatus, Corneli. a Lapide, Lyra, is meant, not David's spirit, but the spirit of Revelation from the Lord; and Lyra saith, on v. 12. Per hoc designatur; quod deus pater dedit homini Christo notitiam omnium agendorum in ecclesiâ. And Pet. Martyr, our own Doctor saith, on 1 King. 8. It cannot be told how unpleasant the institution of new worship is to God: And, there should be nothing in Baptism but the Word and the Elements; anything added (as Crossing, Oil, Salt,) came from the Prelates: Lavater, in 1. Par. c. 28. ver. 14. condemneth all additions, even though Solomon should have added them, Ezech. 43. 11. Thou Son of man, show the house to the house of Israel,—12. And if they be ashamed of all that they have done, show them the form of the house, and the fashion thereof, and goings out thereof, and the comings in thereof, and all the forms thereof, and all the Ordinances thereof, and all the forms thereof, & all the Laws thereof; And write it in their sight, that they may keep the whole form thereof, & all the Ordinances thereof, and do them. Now it is most considerable, that the Form, Fabric, and Structure of the Temple, Ezech. c. 40. In the visions of God, is shewn to the Prophet by a man, by Christ the great Angel of the Covenant; who with a measuring reed of six cubits, measured the Temple; and in these chapters, c. 40, 41, 42. Christ showeth to Ezekiel all the pattern and form which evidently typifieth the Church of the New Testament, the Bride the Lambs Wife in the Kingdom of Grace, and glorified in Heaven, revealed by the Angel to John, Rev. 21. 9, 10, 11. It may be thought that the Porches, Chambers, length and breadth of them East, West, South, and North, the Laws about the Priests, their linen garments, Sacrifices, washing and the like, are of less concernment then the Doctrine of Christ's nature, person, offices of Faith, Repentance, Judgment, Heaven &c. And therefore being not so necessary, nor so weighty; there was no necessity that all the like Positive externals of Church-Policy, written to a rude and carnal people, should be written to us, who are now more spiritual, and upon whom the day-spring from above doth shine, the shadows now being past; and who have greater liberty then they had, who were as children under Tutors. Ans. 1. I do not deny, but all Ceremonials are of less weight then the Morals; but the question is, if they be of less Divine authority, so as we may devise of our own Spirit such Ceremonials, and may alter, omit, or remove these, or any new Ceremonials in the Sacraments under the New Testament; for New Testament Ceremonials, as to take Bread, Eat and drink, are not so necessary, nor so weighty to us under the New-Testament, as the precept of believing in Christ, and of repentance from dead works, yet I hope it shall be a weak inference, from thence to inser, we may therefore alter and change anything of the Sacrament, for the same Christ who commanded us to believe in him, said also, Drink ye all of this; and if we may not remove drinking from the last Supper, because enjoined by Christ upon the authority of the Lawgiver, as signifying the spiritual drinking of Christ's Blood, how can any dare to add Crossing to Baptism, which signifieth the dedication of the Baptized to Christ's service? But 1. Divine Ceremonials, and positives which were to be changed, have these notes and impressions of God, which Surplice, Cross in Baptism, Corner-cap, (which by Analogy answereth to Moses his Ceremonies) hath not; and yet if they be of the New Testament, and so of a more excellent spirits devising then the people of the Jews were capable of, in regard of their Bondage under Carnal Precepts, they ought to have them in a more excellent manner: As 1. In regard of the manner of Revelation; all the Laws and Ceremonial Ordinances were revealed to Moses when he was forty days in the Mount with God, and was in Heaven and above men, Exod. 25. 40. Heb. 8. 5. The length measure and pattern of the Temple was revealed to Ezekiel when he was in the spirit, and saw the Visions of God, Ezech. 40. 2, 3. And a writing of the form of the Temple by God's hand, was delivered to David, 1 Chro. 28. 19. Now if a more free and glorious spirit teach the Positives of policy, under the New-Testament, such as Surplice, Crossing, then Prelates must be in a higher mount with God, then Moses was, and in a deeper ecstacy of the visions of God, then Ezekiel was in, Ezek. 40. 1, 2, 3. When they are in the child-birth pain of devising, and bring forth such defaced and dirty whelps, as Surplice, Crossing, Altars, &c. 1. I should think it blasphemy so to think: 2. In regard of the Doctrine revealed: When I read the 40, 41, 42. Chapters of Ezekiel touching the form of the Temple, and the Antitipe, Chapters the Revelation, c. 21. c. 22. Yea, and the very Ceremonial Laws of Moses, as the scape-goats going to the wilderness with the sins of the people of God, and all the rest of the Laws that pointeth at Christ to be slain for us, and the heavenly mysteries of the Gospel explained especially in the Epistle to the Hebrews: when I read these, I find a strong smell of the ointments of a precious Redeemer, the extreme love of God to man: the Majesty, the divinity and efficacy of divine power in these, as in other Scriptures: But should our Prelates, put in Print by the spirit of the New Testament, some Epistles touching Ceremonies in General, or of Surplice, Corner-cap, Crossing, and their heavenly relation to the mysteries of the Gospel in particular, I should not think men would dare to say a nobler spirit speaketh like God and heaven in these then in the other.

It is without all Warrant to expound Christian Liberty of a power of devising a mutable Church-Policy, and laws not warranted in God's word, seeing Christian Liberty expressly exempteth us altogether from obedience to men's Laws not warranted by Christ's word, Gal. 5. 1. Col. 2. 20, &c.

Ans. I answer, as Christ did to the Jews in another case, John. 6. 32. Moses gave you not that bread from heaven, but my Father giveth you that true bread: So in this, neither Moses nor Solomon erected either that Tabernacle or Temple, as Law-givers, but the Father of our Lord Jesus, as the true Law-giver: Now both were but mere servants and Heralds in all that they did, for God shown to Moses the pattern of the Tabernacle, and to David and Solomon the form of the Temple, in all the pins, rings, chambers, cubits, length and breadth, Exod. 24 40. 1 Chron. 28. 11, 19. And the question is not if ever the Lord himself delivered mutable or immutable Laws, either in Doctrine or Policy: We grant he did, and may deliver Laws changeable and to endure for a time only in both the old and New Testament, Heb. 7. 18. Col. 2. 17. Act. 15. 28, 29. But the question is, if Moses as a man, if Christ as a man only, if the Church of Prelates, yea, or of Lawfull Officers can be faithful, if they deliver laws to the Church, which may be altered, without the express will of God, speaking in his word at the pleasure of men, and which are positives of worship and Policy, such as human Prelates, Surplice, Cross, &c. which varieth, dieth and liveth, falleth and riseth with the climate, Nation, civil-Government, Laws, Manners, and customs of People; and this is all one, as to move the question, whither the Ambassador as a man, may alter the Articles of his Commission, according to his own private lust, without an express and evident Warrant of the Prince and State, whose servant and Messenger he is in all that he doth, and if he be a faithful Ambassador, who doth his own will, and not the will of those that sent him, and if Christ be as faithful as Moses, if he had given Laws of policy under the New-Testament to be altered without an express and evident Warrant from the will of the Father, at the pleasure and will of men? This we deny; and certainly, say that Moses had erected a changeable Tabernacle at the will of man, and Solomon a Temple unchangeable at the will, and express Commandment of God, then had Solomon been faithfuller then Moses; our Arguments nerves do not consist in the immutability, or the mutability of things themselves, or of the Laws, but on the immutability or mutability of things positive, or Laws positive, under this reduplication, so as they be immutable or mutable at the pleasure and will of men, without and beside the word of God, such as Cross and Surplice, and such like Romish stuff are pretended to be. 2. Certain it is, that Christ concealed not any part of his Fathers will, John. 17. 8. But delivered all, and this place, with the place, John. 15. 15. We urge against the traditions of Papists, and say, because Christ spake nothing from his Father either in his own person, or his Apostles in the New-Testament, or in the old by Moses and the Prophets, of invocation of Saints, Purgatory, Worshipping of Images, and Relics and the rest of their unwritten Traditions, these being positives of worship, and more then inseparable, and connatural attendants, such as are common, Time, Place, Person, Name, Country, Habite, Gesture, are therefore unlawful, because Christ neither heard them of the Father, nor spake them to the Apostles, and just the like say we of Surplice, Cross, &c. That they are no part of the will of God, which the Father revealed to Christ, and these same Texts Papists use, to prove that the Scriptures are not perfect, because they speak nothing of the Traditions of the Church; so Bellarmine, Because the Counsel of Trent, Andradius, Stapleton, and all the rest, and they prove as well, if Cross and Surplice, and human Offices, as Prelates, stand good and lawful, that yet the Scriptures are imperfect: 3. We say that the whole will of God revealed by the Father to Christ, and by Christ to the Prophets and Apostles, requireth the immutability of all Laws of Church-Policy in this sense, that men should not dare to make and unmake, erect, command, alter, and enjoin positive Laws, of doctrine or policy at their pleasure.

Ans. 1. Its true indeed, God should have less care of man, who is born naked, then of beasts born with hair in lieu of garments, if God had not given reason to man according to which by nature, he may provide garments for himself, and the comparison should go aptly on four feet, God should have less love, and should declare less love to some of mankind, if he gave some natural reason to devise a Bible and a Religion of their own that they might walk to heaven in the light of a fire of their own kindling, without the Scriptures of God (which is a false supposition) and if he had denied reason to another part of mankind, surely all would say, God had so far forth been more careful of the salvation of the former, as he should have willed their salvation, and loved those in a higher measure to whom he gave reason on these terms, and should have been less careful of the salvation of those to whom he denied reason, as he he had no more created such capable of salvation and of his love for the saving of them, then brute beasts are: and this answer layeth down a ground that natural reason is sufficient without the light of Scripture to guide us in all these things of policy that are alterable, then (say I) God did take a great deal of needless and superfluous pains in setting down so many particular Laws of Ceremonies and Civil Policy, for the Jews, if with the help of reason, they might have steerd their course to Christ and salvation, by the help of the star light of reason, as a man though born naked may by help of reason, make shift for garments to infants, which beasts void of reason cannot do: for thus the comparison must run, and it shall be indeed a cavilling at God's wisdom, as Papists do calling the Scriptures inky Divinity: 2. The word of God maketh it a great love of God, and a work of Free grace, that the great things of God's Law are written to Ephraim, Hos. 8. 12. And their sin the greater, that they should dare to multiply Altars, v. 11. without warrant of God's word, as Formalists multiplied, Altars, Saintsdayes, Surplices, &c. And it is an act of singular love, that God gave his judgments, Word, and Statutes, even of Ceremonies, and policy to Israel and Jacob, and did not so to every Nation, Psal. 149. 19, 20. Ezek. 20. 11, 12, 13. This was Israel's excellency above all Nations on earth, Deut. 4. 6. Deut. 20. 33. Rom. 3. 1, 2. Rom. 9. 4. that God gave them particular Laws, Judgments, Statutes, not only in Morals, but also in Ceremonials, and Policy: yet Hooker dare say, We may not measure the affection of God towards us, by 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 〈1 page duplicate〉 such differences. 3. It shall not hence follow God hath a greater love to the Jews then to us, because he gave them Laws, concerning civil policy, which he gave not to us. Except the Lord had given us power to make civil Laws, which laid Moral obligation on our consciences, even in civil things, which morality He expressed in particular Laws written to them, and not to us, as Formalists teach, for then he hath left us in Moralls, to the darkness of natural reason, in which condition we could not but err and sin, and make that morally good and obligatory of conscience, which is morally evil, for reason knoweth not what is positive Morally good, except the light of God's Word teach us; and in Morals, such as judicial Laws were to the Jews, the Lord should have been more careful in his particular directing of them, then of us, and more tender to have them preserved from the sin of will-worship, then us, which cannot consist with the Dispensation of less light; greater obscurity in regard of types and shadows toward them, and of the Daylight of the Gospel, and the arising of the Day-star, and the filling of the earth with knowledge of the Lord toward us, under the New Testament: But the comparison must go upon this supposition, that the Lord purposed to make Politick Laws in their Positives, Moral and Obligatory of the Conscience of the Jews, and the Civil Laws of the Gentiles under the New Testament in their Positives (such as is not to carry Armor in the night, and the like) not to be Moral nor Obligatory of the Conscience. But as touching that which is Moral in all Civil Laws, the Lord is as careful of our Temporal state, as of theirs, in condescending to particularize all Morals to us, as well as to them.

Hooker, That Christ did not mean to set down particular Positive Laws for all things, in such sort as Moses did; the very different manner of delivering the Laws of Moses and the Laws of Christ, doth plainly show, Moses had Commandment to gather the Ordinances of God together distinctly, and orderly to set them down according to their kinds, for each Public duty and Law: But the Laws of Christ we rather find mentioned by occasion in the writings of the Apostles, then any solemn thing directly written to comprehend them in a Legal sort. 1. The Law Moral and Ceremonial were not delivered one & the same way; the former was uttered by the Voice of God, in the hearing of six hundred thousand. 2. Written with God's finger. 3. Termed • a Covenant. 4. Given to be kept without time, how long, or place where. The latter not so, and restricted to the Land of Jury, Deut. 4. 5. 12. Deut. 5. 22. And if God had respect in Positive Laws, to time and place, and the Manners of that Nation, seeing Nations are not all alike, then the giving of one kind of Positive Laws unto one only people, without any Liberty to alter them, is but a slender proof, that therefore one kind should be given to serve everlastingly for all. Ans. This Argument reduced to form, shall want both matter, and form, and reason. If the Laws of Moses be distinctly and orderly set down, and gathered together according to their several kinds for each Duty; and the Laws of Christ be occasionally only written; then Christ did not mean to set down particular Positive Laws, for all things in such sort as Moses did. But this difference is true, Ergo, &c. Both the Major Proposition and the Assumption are false, and neither of them can be proved: For the occasional writing of some Articles of Faith, and of Dogmatical points, should then prove that Christ meant not to set down all Articles of Faith particularly; for Christ, Matth. 22. upon occasion of the Sadducees tempting; Paul, upon occasion of some at Corinth who denied the Resurrection, 1 Cor. 15. And of some that mourned for the dead, 1 Thess. 4. Set down and proved an Article of Faith, to wit, the Resurrection of the dead: By this Argument the Scripture is not full and perfect, in Fundamentals, as Moses is in Ceremonials, but hath left such and such Fundamentals to be altered, added or omitted by the Church, in that way, that Surplice, Cross, and Altars, are alterable things. Most of Dogmatick points concerning Christ's sufferings, are occasional, as his taking, his betraying by Judas, who knew the place he was in, the valuing of him at Thirty pieces, the giving him Gall and Vinegar, a punishment not intended by the Judge, but occasional, in that Christ said he thirsted; Yea, the Crucifying of him rather then Barabbas, upon occasion of the malice of the people, when Pilate had scourged him upon a Policy, to see if the people would demand he might be released, the casting Lots for his garment, the Crucifying of him between two Thieves, the not breaking of his bones upon occasion he was dead, the piercing of his side; all which in regard of second causes, were occasional, and so though Dogmatical and Doctrinal, these must be all such alterable and Ambulatory points of Doctrine, as the Church and Prelates may change at their godly discretion, and Christ meant not in these, to set down particular Positive Laws in such sort as Moses did. Yea, the Evangel according to Luke, is set forth occasionally; because many have taken in hand to set forth in order a Declaration of these things which are most firmly believed; therefore is seemed good to Luke also to write, Luk. 1. 1, 2, 3, 4. Upon occasion of Onesimus his fleeing from his master; The Epistle to Philemon was written upon occasion of the inconstancy of the Galatians, whose faith was perverted by false teachers, that of Justification by Faith, without the works of the Law: And the Epistle to the Galatians was written, most, if not all the Canonic • Epistles were written either upon occasion of false Teachers, or for fear they should be scandalized at Paul's bonds. By this vain Argument, the most part of Canonic Scripture should be alterable, imperfect, not particular in most Doctrinals, no less then in Ceremonials; And so the Major Proposition is most false, for its a vain thing to Collect Christ's meaning, to set down particulars of either Doctrine or Ceremonies, from occasions of Providence; for most of the Scripture is penned upon occasions from men, and from second causes, shall these things leave off to be of Divine Institution, that hath their rise from occasions, even sinful occasions? Yea, the death of Christ is occasioned from man's fall in sin. What then? Is it an alterable Doctrine left to the determination of the Church that Christ died? But this is no other then the shift of Papists for their unwritten Tradition. Sanderus de Visib. Monarch. Lib. 1. c. 5. pag. 13. Si ergo per solas conscriptas leges dei civitas gubernaretur in valde magnâ parte corum que passim contingunt, quid faceret, nesciret, quia legem de his loquent • m non haberet; Imo si tantum una Lex toti reipub: necessaria esse posset, eaque ipsa scriberetur a prudentissimis viris, ac singulis annis ab orbe condito novae interpretationes eidem adderentur: tamen nunquam eveniret, ut ea lex tam plene interpretata foret, quin causae novae possent intervenire▪ ob quas lex et legis interpretatio novam iterim postularet interpretationem, adeo et foecunda est natura in suis eventis, et Angustum ingenium humanum, et varia surisperitorum sententia, et verba tum pauca, tum ambigua. All cometh to this, that this Papist saith, That there cannot be one written unchangeable Law that is necessary for the whole Church, for new events, occasions and occurences of Providence, should so change the case, that there should be a necessity of a new interpretation, and of a new Law. 2. Nor can we say that Laws made upon occasion, as that Law of transferring the inheritance to the Daughter, made upon occasion of the Daughters of Zelophehad, are in this sense occasional, that the Jews might at their pleasure alter, or change a Law made by God, and substitute one of their own in place thereof; for then might the Jews change all the Ceremonies and Judgments that God gave them for a time and occasionally: Now then they might have abolished Circumcision, the passover, and substitute other Sacraments in their place, for these Sacraments were not given by God's own voice. 2. Nor written by God's own finger. Nor, 3. Are they termed a Covenant, in that sense that the Moral Law is termed a Covenant. 4. Nor are they given without limitting of time and place, expressly when and where: Now if the Church of the Jews could change Sacraments at their pleasure, because their Sacraments were no part of the Eternal Law Moral, they might alter all God's Law, as the Church may alter Surplice, Crossing; and I see not, but the Church of the New Testament upon the same ground, may alter the Sacraments of the New Testament. Papists, as Vasquez Becanus, and others say, that neither the Pope nor the Church can add or devise a new Article of Faith: Yet doth Horantius Loco Catholice. l. 2. c. 11. fol. 129. teach, That Christ hath not taught us all fully in the New Testament, but that the holy spirit, shall to the end of the world, teach other new things as occasion shall require.