the Word 4 Appointing Diocesan Bishops argues Christ Iesus of want of providence as though he had not foreseen enough what is needfull and fitting for his Church in all times wheras he is the wisedom of the Father and one that sees all things in an instant with their circumstances therfore could not but see what dissention would arise in his Church after his departure 2 It argues Christ of want of power as though Christ could not sufficiently procure the weale of his Church by his own meanes except mens device and policy concurred with all 5 It is unlawfull for carnall policy to devise any calling and place it aboue the calling of God This is like Ahaz his Altar with the Altar of the Lord But Diocesan Bishops are meerly a fruit of carnall policy and placed aboue Pastors Teachers and Elders which are appointed of the Lord. This Argument is firme for things of Divine Institution are most excellent and most necessary therefore ought to keep their place and order aboue all mens best inventions 6 Any new government where the Lord hath set a former is a dispising of the Lord because he can govern without it â— Sam. 8.7 If in the Common-wealth as well in the Church 7 Setting up this calling robbes the Ministers of their calling and being therfore it is unlawfull For Ministers by reason of Diocesan Bishops are not rightly introduced they can not come in by the means and way Christ hath appointed that is by the election of the people c. And they must be no further nor longer Ministers then they are licensed by them As much therfore as Gregory spake of universall Bishops as is given to these so much is taken away from the true and lawfull Ministers of God 8 It is a horrible and crying sinne to subject the sons of God members of Christ to any one man in spirituall discipline what then is it to subject the Embassadours of Christ that are sent by the Lord and make themselue when their Master hath given theÌ„ liberty and freedom from such This argument is firm because all Ministers are servants of the Church not Lords over the heritage of Christ This is therfore to encroach upon Christs right 9 It is great presumption to continue this form of government which hath been so hurtfull to the Church already Is not thâ—s to tempt God wil not the burnt child dread the fire Cannot long experience of former and latter times procure so much at our hands as that wee should preferre the Lords own Ordinance before mens inventions 10 New Lords new lawes Altering the Governours hath â—t not altered and changed the form and manner of governing and rules and laws to be observed in discipline so that Scriptures are not now in such request but men must make Canons of their own therby to hold the people in subjection 11 No new Lord spirituall but hee claymes further authority then the Lord hath given to any man on earth So hath the Pope so doe all that exercise Lordship in the Church of Christ Because when men haue once past the bounds they run further as that authority Christ giues and the Scripture warrants is not sufficient to â—phoâ—d their kingdom withall so doe these claim not onely generall subjection and an oath of carâ—on call obâ—dâ—ence both of Ministers and people which is great usurpation but take further authority to appoint and institute teaching ceremonies to stirre up the dull minde of man to speak in their own phrase 12 They that erect another strange government withdraw their harts from Christ and seek not so carefully to be taught by him but rest like the Israelites in their King This we see generally amongst us as it was and is in Popery men trust others themselues mean-while ignorant and secure So doe our ignorant nay people more prudent to trust the Bishops as they are called and never search the Scriptures then selues to know such things as neerly concern them nor will credit the truth it selfe preached by others that are the faithfull Embassadours of Christ because of the supposed learning and knowledge in these men This argument is sound because all occasions of sin and especially idols and corrivals with Christ are to be removed 13 Christ promiseth his presence equally to every Congregation therfore none may lay claym to haue such authority as our Ordinaries challenge for where there is no speciall promise there is neither priviledge nor authority Now Ordinaries haue no speciall promises made them 14 No man ought to take any thing upon him except it be given him from heaven these men haue it from the earth Io. 3. 15 Donation of Princes is no sufficient ground for men to exercise authority over their fellows 1 Because it is directly against Christs commandement 2 Christ though he were the Sonne of God yet had both an immediate voice from heaven to consecrate him and the Word to proue his calling by So Iohn Baptist which examples binde us to haue a direct word for every calling brought into the Church In a word how can men answer soundly and throughly Popish arguments for Primacy or overthrow that opinion which hath overthrown more soules then any heresie or heathenish dream ever in the world hath done if they admit this superiority of Bishops over Diocesses Wherfore in this respect I am perswaded Christian Reader thou dost easily see that the Ministers that stand out against this doe but that which thou and I ought to doe striving for Christs Kingdom and Priviledges and Lawes to be kept entire to himselfe And as his Propheticall and Priestly offices haue been suffered for so must men suffer for this and by suffering they shall prevail Why therfore doe any speak against men in this kinde since they doe it in loue to Christ for the good of the Church sâ—ewing all due respect to the Magistrate notwithstanding in this they dissent from him procuring the peace of the Common-wealth as much as any in their places SECTION IIII. NOw thou seest Christ an Reader the unlawfulnesse of Diocesan Bishops in the Church of Christ because they exercise a spirituall authority without any licence from Christ the King of his Church to whom all authority is committed and given by the Father and from whom all that are lawful and profitable to the Church receiue their installing FroÌ„ hence then any one may gather the nullity of a Diocesan Church which is a little to be stood upon before we come to the things following a Diocesan Bishop And first to show what we understand by it for our better proceeding By Diocesan Church I understand the conjoyning of many Congregations under one mans government commonly called the Bishop of the Diocesse That this is plainly divers from nay contrary to the constitutions of the Church of the Apostles it may appear by these grounds following 1 Neither Christ nor his Apostles left any such canons for ordering of the church which certainly they would
Monarchy and the Hâ—erarchy of Rome to be erected and established when Bisâ—ops began to haue civill authority granted them and Bishops were chosen some of Magistrates and great Lords as histories mentâ—on wherfore this was and is a property of Antichrist to arrogate such high glorious titles 5 Bishops haue no authority over Ministers nor are capable of civill authority by the Canons and Lawes of Christ wherfore they are not to haue any title For the Argument is firm Titles being symbols and notes of the things are to bee denyed to such as haue not the nature of the things 6 Wordly and earthly titles make men to be thought onely of the world and so procures but worldly reverence looseth the true respect which is due to the Ministers of the Gospell SECTION VII THus thou hast been lead Christian Reader a long time to see the nakednesse of these men that vaunt it out so glorâ—ously in the world wherby may many questions be resolved Quest 1. Whether it stands more for the glory of God and the good of Church and Kingdom to suffer these men to hold the government in their hands and not permit the Ministers to preach and exeâ—cise discipâ—ine or econtra To this it is plain that the Magistrate is to doe to them as our Saviour Christ dealt Ioh. 2 in whipping out buyers and sellers and money-changers these might better come into the Temple then these Bishops into the Churches of God and had more necessary use but they had abused holy things and made it a den of theeues First consider a little gentle Reader and the Loâ—d remoue prejudicate opinion fâ—om thee what these doe to the Church and Common-wealth I appeal to every mans conscience whâ—ther they are not and doe not shew themselues enemies to the sincere preaching of the Gospell the scepter of Christs Kingdom and the glory of our land Secondly doe they not lay heavy burthens upon Authority laying all the wrong they doe upon his Majesty and so work a hard conceit of his Majesty in the hearts of his best loving subjects as though it were his will men should bee put out and silenced not convinced before by Scripture which was his Majesties pleasure Thirdly doe they not cause great profanenesse in the land which weakens any Kâ—ngdom 1 By their own preaching seldom cold generall unfitting the times and seasons calling good evill making sad the hearts of Gods people and stâ—engthning the hands of the wicked that none can return from his wickednesse 2 By their disgracing and troubling the most zealous servants of God which causeth grâ—at offence and they in this case are guilty of the overthrow of many a soule which by such persecutions is turned out of the way 3 By sending forth such a rude Ministry as cannot deliver the counsell of the Lord nor giue every one their portion in due season but aâ—e blinde guides making many fall into the ditch with them 4 By enacting and continuing such Canons in force as keep out many able Ministers thrust out those that Christ himselfe hath sent as they cannot deny themselues make many a one break peace of conscience to undergoe them and to loose his gifts in a great measure Besides discomfoâ—t in his calling and grieving others making many also to spend all their study to justâ—fie the ceremonies which are now contâ—overted and setting a fire the house of God and making way for Antichrists return 5 They bring the ordinance of God into contempt through their slubbering coveteous and profane handling of them Who respects the Sabboths ministry of the word oâ— câ—nsures of the Church 6 Doe they not take authority from his Majesty to execute statutes against Papists and yet suffer them contrary to his Majesties pleasure and to the indangering of his royall person and State 7 Then bad example in specches seeking the world c. and their servants profane licentiousnesse Fourthly they haue much living which they prodigally mispend and ryot out in pompe and vanity to their own hurt and otheâ—s Fifthly doe they not oppose and directly deale against the Statute Laws of the Kingdom and seek to bereaue his Majesty and loyall subjects of their inheritance Sixthly doe they not impoverish many of the Kings subjects by their proceedâ—ngs whâ—ch hâ—nders them in their Callings the common servâ—ce all owe to the Kâ—ng and Countrey and disables them from such taxes as otherwâ—se they might be able to discharge The Magâ—stâ—ate â—s bound to keep and see kept both Tables and to remoue what hinders the observation of either which these men doe in every mans judgement well weighing things Wherfore the conclusion is easie I doubt not and will be assented unto For what good heart can endure such a heavy burthen to lie upon his Majesty as these men lay upon him howsoever they would seem to be his onely friends and please him in every thing like Baals false Prophets Quest 2. Whether a man may yeeld obedience unto them Answ Not in that authority which is proper to them and comes from themselues as they are Biâ—hops 1 This is an acknowledging of them 2 Men must stand fast in their Chrâ—stâ—an lâ—berty Gal. 5.1 and not suffer men to rule over tâ—em at their pleasure Col. 2. Quest 3. Whether are Ministâ—rs to be ordained by them Answ 1 One man onely hath no authority but rather many together ought to lay on their hands 2 All Ministers may ordayn as well as a Diocesan Bishop having the like authority and succeeding the Apostles one as well as the other which in the primitiue times was usuall 3 None may receiue their authority from them so as they should be their substitutes 4 Every congregation hath power from Christ as hath been shewed and was practized in the primitiue church 5 They require both canonicall obedience and subscription to their decrees 6 It is doubtfull whether they are Ministers or no since they are not elected by any people nor haue any particular flock neither doth the holy Ghost set any such over his people 7 Ordination ought to be performed with fasting and prayer All which he that considers well and makes conscience will discerne easily what is best to be done Qu. 4. Whether may men giue titlâ—s unto them or no Answ Consider well the former grounds and to this adde 1 This is a confession of the mouth And 2 it is an acknowledgment of subjection due unto them 3 It is a lye when they are not Lords and we know it 4 Though their Lordship seem to bee civill yet the ground is spirituall their Bishoprick authority following the same SECTION VIII NOw lest any should think wee rob the Church of much good and bring in confusion with abolition of these Diocesan Biâ—hops therfore â—t shall be requ site in the next place to treat a l ttâ—e of these officers which the Scriptures mention in the tâ—mâ— of the new Testament which are chiefly the Elders which are to assist the Ministers in
as though they were able to bear this burden and undergoe this task not being extraordinarily quaâ—â—â—ed by the Lord For all the instruments of the materiall Tabernacle Temple or Church in the new Testament had both extraordinary direction from the Lord and extraordinary gifts for that they should doe 4 No man can shew any licence or pattenâ— from God wherein he is warranted to govern the church according to his own will but rather contrary not to adde or diminish from that which is written in the book of God 5 The Scripture is perfect making the man of God perfect and absolute to every good work therfore how to govern the church is taught in the Scriptures which are the will of God 6 Christ left not his church without government and a speciall form of discipline for that were confusion that would lay open the church to all dangers and no Polity or Socâ—ety can long continue wherin Order and Discipline is not observed therfore it cannot possibly stand with Chr sts care and wisedom that Discipline should be neglected 7 Arbitrary forms of government overthrew the face of the church and brought in the Popes Supremacy which is an argument it is not from God who vaunts himselfe as God appointing what lawes he will and decrees to hold men in awe and subjection to himselfe that he might Lord it over Kings and Princes nor is it to be supposed but that which is arbitrary will ever be corrupted for mans will and minde being naturally so vain and wicked wanting a law to direct and contain it in obedience of it selfe grows corrupt and abuseth the power which is given to it Here two Questions are to be answered 1 Whether this form of discipline instituted by Christ may be altered The Answer s it may not by any whosoever The grounds of it are these following 1 It is a speciall priviledge of Christs Kingly Office to govern his Church outwardly by discipline as well as by the Word Chr st hath this Scepter and Rod and none â—â—e for the soules of men he hath the Key of David he that is Prince over the Kings of the earth wherfore no man hath power to alter this for that were to advance man aboue Christ 2 The Lord useth to forâ—shew his people what should be altered before it come to passe that changes disturbe not their minds This is plain for thus be did before hee placed his name in Ierusalem before Christ came before the Gentiles were to be called Wherfore if the Lord would haue altered this he would haue told it his Disciples else Christ should not be so faithfull a Prophet as Moses who shewed that covenant was to endure till Christ should come else Christ should not shew all things needfull to his Church 3 The Lord shakes the heaven and the earth but once after Moses the Prophets Hag. 2 Heb. 12 therfore there is no alteration afterwards of any thing touching the worship of God The Lord joyneth a renewing of his covenant with the institution of all things any way needfull for his Church 4 To desire a new form of government is to cast off the Lord from raigning over us 1 Sam. 8.7 which place binds in Ecclesiasticall as firmly as in Civill 1 Because the Lord instituted this as well as that 2 there was no expresse commandement that the people should ever be tyed to this form of government but that it was rather appointed that they should haue a King his duty described 3 the people desired it because they would be like the world in state and pomp 4 they did not first know the Lords pleasure but headily followed their affections This place shews that men who alter the government appointed by the Lord though it should be into another form lawfull in it selfe despise the Lord 2 that such exclude the Lord from raigning over them Like to this is that Iudg. 8.22 where Gideon being offered the Kingdom refused it for this cause that the Lord might raign over them which plainly shews what wrong they doe to the Lord his people which bring in another government then the Lords For the Lord else would raign defending his people from all spirituall enemies gently carrying his lambs upon his shoulders and leading them that are great with yong Esay 40.11 whereas now Satan is every where let in by seducers and idle shepheards the Lords name is not known his goodnes mercy obscured and hid men are tossed up and down hindred in their callings loosing their money and maintaining unprofitable dâ—oans A second questâ—on how may the discipline of Chr st be known Answ by theâ—e notes 1 For the persons Christ precisely forbids any one man to exercise Lordship and Aâ—thority over his people Luk. 22. This wâ—ll bee more apparant hereafter therfore the government wherin any one Loâ—ds â—t over the rest is not Christs but where there is equality for jurisdâ—ction 2 That which is most ancient neerest or rather one with the form followed by the Apostles undoubtedly is Chrâ—sts Now such is not primacy of one over an other 3 That in the which men proceed in thâ—ir censures by the rules of the Word which teacheth who ought to be bound and who â—oosed But so doe not they which govern by Popish canons by forced oathes but such as proceed by admonitions repâ—oofs c. according to Mat. 18. 4 That which best provides for the safety of mens soules and most furthers every man in the diâ—charge of his duty that is from Chrâ—st for he onely so governes none else having such wâ—sedom or will Such is not the government by some one person over many congregations which hee is not able possibly to oversee but the contrary 5 Which proceeds not after the manner of a worldly government fearing men with outward toâ—ments fines imprisonment and the like but in the power of the spirit and giv ng men over to Sathan Christ maintaineth his government by no such forcible meanes 6 That which is contrary or much opposite to the goveâ—nment of Rome for Antichrist corrupted 〈◊〉 Sacraments and all and â—t were worder â—f this should not be corrupted by wh ch hee raignes most and most effectually eâ—â—ablisheth his kingdom amongst men By all which men not prejudâ—cate and desirous to learn and practise the truth may understand what that is so much urged and pressed rather by force of armes then evident ground of Scr ptures SECTION XII SAtan hath many devises to bring in errours amongst men to be entertained he changeth himselfe into an Angell of light comes in the name of Christ Mat. 24 in the name of his best servants 2 Thess 2 and of the Church he comes under pretence of glorious ends to bring in devises of men Wherfore that we be not deceived by him it shall not be amisse to speak something of the Churches authority and what power it hath Herein I propound some grounds 1 That all the authority of the Church
former or quite sincke under both 2 It wrongeth Christ as though hee could not or would not defend his Church except his servants like Peter should fight for him with an outward sword Cannot he stir up Magistrates and the spirit of prudence to be as nursing Fathers to his Church 3 This makes the Ordinances of Christ Excommunication and other Censures to be of none effect nor regard when they adde such corporall punishments themselus This is plain for who respects their Excommunications now a daies 4 This was not seen in the Church till past 300 yeares Wherfore as our Saviour said to Peter Put up thy sword he that taketh the sword shall perish with the sword so let all men be wise and learn well to use the sword of the spirit against their own pride and ambition and the sinnes of the times in others and no doubt they wâ—ll soon leaue off that temporal sword What that reverend Whitakers speaks to the Bishop of Rome That if they had any spark or drop of piety and Rel gion they would leaue this sword So say I to you brethren disdaâ—n not what was spoken by him for Religions sake leaue this to the civâ—ll Magistrate whose it s Else know you take from Cesar and the State that which neither is nor can be yours And though you th nk lâ—ke Peter to smite your enemies with this sword yâ—t you profit not Christ nor wâ—ll he bâ— thus defended by you And undoubtedly look as the Kings of the earth sâ—all waken out of that slumber wherin they aâ—e as drunk with the cup of the whore and burn her up and destroy her wâ—th those swords that haue fought for her and defended her So though Protestant Princes suffer you and giue you authority for a while for the tâ—yall of his servants yet the Lord will raâ—se up the spirit of some who knows how soon that shall require at your hands the hurt you haue done with thâ—s sword and take away your authority and honour and make you naked SECTION VI. THE next controversie touching Dâ—ocesan Bâ—shops is their tâ—tles which though â—t may seem a matter too nâ—ce smal to bâ—â—nsisted on because so many worthy Dâ—vines haue past it over and made nothing of â—t yet if we consider what danger hath come to the Church by varying and altering words and how strâ—ct the servants of God haue been in some cases it will not be amisse to giue some tast of this matter in hand especially since our opposites a long while were content to claim and hold this their authority onely from the Prince but now claâ—m it as from God therby condemning all other Churches in the world that haue the D scipline of God amongst thâ—m But to proceed to the matter 1 It is directly against Luke 22 where our Saviour forbids all humane pompe either in honour or tâ—tles Be not called Graciosn Lords As though he should say It shall come to passe that great places dignities and stiles shall be offered you but accept not of them for it shall not be so amongst you whence it is plain that all that will bee successors of the Apostles must not enjoy such titles as belong to the great men of the world So as this place contayns worthy reasons to disswade and shew the unfitnesse of all such things 1 Th s is the property God hath annexed and coupled to the Magistrates who are called Gods and it is most fitting they haue such externall pomp This Argument is firm for may they doe wrong to thâ— Câ—vâ—ll Magâ—stâ—ate as they doe if they usurp his titles 2 Christ himselfe hath no such Titles but was as a servant 3 All of us are here abiding with Christ in his temptations and it is no time now in this great combat to bee expecting great titles 4 Our Kingdom is not of this world but Christ hath purchased and provided for us a Kingdom hereafter and there shall the glory of the Ministers chiefly be revealed These Arguments make as much against titles as they doe against the authority of Ministers If it be said then Princes and Magâ—stâ—ates may not haue these tâ—tles The answer is plain the Lord giues them in a speciall manner to their Callings and denies them to the Ministery 2 The Lord will haue his glory and Majâ—sty externally to shine in Princes and theâ—foâ—e they haue all allowed for magnificence and st te But his glory in his Ministers hee will haue shewed in his gifts upon them and the exercise therof 2 Argum. It is Pharisaism either to affect law full titles or challenge or assume such as are any way derogatory to Christ or our brethren to Christ when there is one Lord 1 Cor. 12 Ephes 4. Men claim this to be Lords over his heritage to exercise a genemission and power and that unlimited without preachâ—ng of the word to them whom they rule over this is against Christ and their fellow-servants 2 To be masters in many things to be heard for them selues and teach without instruction from Christ as in thâ—ngs either substantiall or for order to thrust upon the Church what they haue no warrant from the Word for but onely authority and because they are the Church This is against Christ 3 To be fathers to the chu to beget Ministers giue the H. Gh. All these are derogatory which all may see to be the meaning of the holy Ghost both to Christ and the true members of the Church For Christs Kingdom and Lordship is usurped after a sort by the former His Propheticall office by the second Thirdly his Priestly and Kingly office both by the last For it is his priviledge to send out Ministers to giue the Holy Ghost and blesse the people To the members who are subjected to men in outward discipline forb ddeâ— Be not servants to men to men in teachâ—ng wheras we are commanded to hear Christ and him onely To men in ordayning and such speciall blessing as they seeme to bestow both by impositâ—on of hands and confirmatâ—on wheras all Ministers haue alike power for the ministeriall dispensatâ—on of these This Argument is plain neither can any deny it that is not possest with a Pharisaicall spirit 3 Apâ—stles Evangelists Prophets Pastors Teachers never had any such Tâ—tles nor gaue any such one to an other Peter calls Paul beloved brother So in that famous councill at Ierusalem the councill stiles themselues Apostles Elders and brethren called Barnabas Paul c. men beloved 1 Pet. 5.1 Peter calls himselfe Elder But these men as if they were abashed to make known their calling of the Minâ—stery stiles then selues like Earles as Richard of Canterbury c. as though that were more plâ—asing to them to be like the world in state and honour then Christ and his Apostles 4 The names and titles of Archbishops Metropolitan c. came not in till past 300 yeaâ—es â—fter Christ when the Church began to dâ—cline and changed into an earthly