greater care must be had of all that we doe not suffer his policies to prevail 3. Men should not speak with strange tongues in publick without interpretation 4 No publique duty is to be performed which doth not edifie 5 Prayer and thanks-giving are to be conceived by one alone 6 Private persons are to giue assent and testifie the same by voice in the end by this word Amen every one in his own person not one called Clark for others 7 Good things not done in a good manner cease to be good 8 The whole Church ought to meet together to perform publique worship 9 Vnbeleevers may be suffred and admitted to hear 10 Such things as may discredit Gods Ordinances and worship to simple persons and men of different religion being not commanded by the Lord ought to bee avoyded as kneeling in the Sacrament c. 11 True preaching must be such as makes ignorant and wicked men acknowledge Gods presence with his Ordinances 2 Such as layes open the very secrets of mens hearts 12 They whom the word soundly works on will worship God reverence his Ministers It is not ceremonies that maks Ministers known but the Word preached soundly 13 Every man ought so to imploy his gifts as the church may haue most benefit by him 14 Two or three Prophets at the most are to speak at one publique ordinary meeting 15 Prophets must discern for the people that no false doctrine be broached by any 16 Prophets ought to speake one by one 17 The church hath need of all mens gifts 18 Since the end of the Ministery is to gaine knowledge and comfort to all men all must labour in the word for these ends 19 Men must so order things as all may exercise their gifts for the publique good 20 Every mans doctrine and preaching may and should be tryed and discerned by the Prophets 21 The disorder and dissension which is in the church springs not from the Lord. 22 The order appointed by the Lord keeps peace 23 No woman ought to speak in the publique congregation 24 All holy actions must be done with a seemly decency which is in fitting and reverent manner sutable to the action we goe about So as the benefit of the exercise may redound to others 24 All holy things must be done in order so as one holy action be not confounded and drowned by another but each part of divine worship and every person is to haue his proper place Meanes for Decency and Order 1 The nature and use of each gift and duty must be known 2 Men must carry themselues not so as they please themselues and win credit but as they may profit best the church and keep peace with others 3 Obserue in the like case what Gods servants haue done afore that are mentioned in Scriptures This place binds because it is the commandement of the Lord. 2 All the reasons are generall Tit. 1.5 Titus must doe all things in Crete according as Paul had commanded him nothing was left to his own a bitrament now Titus was an Evangelist and had greater power and authority then any ordinary Pastor therfore the church may not aâ—ter the government left by the Apostles For out of these words these positions arise naturally 1 That Paul taught a form and manner of ordering churches 2 Titus was bound to this and to none other 3 Deacons and Elders and the least things are described by the Apostles and left us in their writings as afterwards shall appear God willing These things binde us as Moses writings bound the people of the Iewes for they were sent to us to make us Christs disciples and plant churches therfore discipline is no wayes arbitrary 4 The Apostles are injoyned to teach the churches to obserue all things which Christ had commanded Whence it is plain that men must be taught the will of God for the way and meanes of salvation 2 they must be dedicated to the Lord by Baptism 3 they must be taught to keep all things besides which Christ hath commanded Sacrament of the Lords Supper c. and Discipline 4 Christ is present where these things are to blesse them to the churches good 5 they ought to continue to the end of the world 6 the church ought not to be burthened with things not commanded by Christ This place bindes firmly 1 because Christ Mat. 18 gaue such commandement 2 the Apostles taught these things to the churches therfore they were commanded by Christ before Ephes 4 Christ hath given gifts unto men both callings and abilities which are sufficient onely profitable to his church These gifts are for restoring of the Saints and work of the Ministery therfore contain discipline under them which both restoreth the Saints and is a work of the Ministry therfore the churches government is not arbitrary From hence note 1 It is Christs priviledg to appoint Ministers and the degrees therof 2 That he appoints both extraordinary and ordinary 3 Hee appoints sufficient for his church 4 The same that teach men by the Word are to execute discipline over them Hitherto by the Scriptures hath this truth been proved Now evident reason grounded on holy Scripture proues the same Reas 1 Christ by Moses taught how the church should be governed in the time of the old Testament both for the officers Priests high Priests and Levits therfore it cannot be but that he comming in his own person that was the Day-star Sun of righteousnesse from whence all the other borrowed their light must needs teach his church how it should be ordered and governed for the light foretold extended to all things concerning the churches good 2 The Church is the house of God and therfore to be governed according to his own will which he hath manifested for that end and it is not to be supposed since the Lord requires us to set our houses in order he amongst men is counted a carelesse unthrift that leaus his servants to doe what they lâ—st that he will himself neglect to giue order how both steward and children and servants should be dealt withall And if it be presumption for meaner persons to dare to intrude and govern noble mens houses according to their own will what is this to rush into the house of God and sway all all things there by affection or carnall reason without direction from God 3 No human wisedom is sufficient or able to govern the church of Christ wherin so many diseases are to bee healed and businesses to be dispatched for the good of men soules and preserving the people of God and upholding the Kingdom of Christ Who is sufficient when hee hath all things to his hand for doctrine both matter and manner Then much lesse is he able to govern when neâ—ther the peâ—sons nor manner is expressed And if the worth est servants of God were not able not durst order any thing but what they learned from the Lord who are they that conceâ—t their own wâ—sedom
spirit and follow corrupt nature that studies more to please it selfe and men then to please the Lord. This giues way to all idolatry whatsoever Apoc. 21 the fearful haue their portion with idolaters It is to giue away the Lords right and makes men they cannot with any zeale or loue preach or practice the main truthes of God Our Saviour Christ refused to be subject to the Pharisies washings a ceremony out of Gods worship not corrupted so by idolaters but in other kinds commanded and appointed by God 10 A thing indifferent having holinesse put in it ceaseth to be indifferent and becomes simply evil and abominable for then it is will-worship as the brazen serpent 2 God onely must sanctifie things Relatiuely for an holy use Io. 2 Mark 11. 11 That is not a thing indifferent which the holy Scriptures hath commanded or forbidden in generall or speciall in any infallible example or by consequence For every man is bound to the will of God simply being made known That men are bound to examples it may appear 1 Because the Holy Ghost records them for our learning and practice Rom. 15 Christs example is brought to proue we must not please our seâ—â— es so that divine examples binde when they are not against a divine Rule 2 It is the manner of Scripture to propound divers duties onely in examples because they moue much 3 Infallible examples were guided immediately by the holy Ghost and therefore are sure rules for us to follow even in circumstances And see Math. 21 how our Saviour Christ proues by consequence the resurrection against the Sadduces 12 Circumstances of holy actions are commanded by the Lord in the generall as time to meet to hear the word and receiue Sacraments the Table to set bread and wine upon but in the particular the Church may appoint what is fittest for order and edification from the generall rules and examples of holy Scriptures ever knowing we are bound to follow the Traditions and Ordinances of Christ and his Apostles as they they haue delivered them unto us 1 Corinth 11.12 13 This word onely is to be understood in every commandement yea in every part of Gods worship so as no other god may be adored saue Iâ—hovah nor after any other manner then he commands Mat. 4.10 with Deut. 6.10 For to fear the Lord and keep his commandemants is the whole duty of man 2 Men going beyond the bounds appointed by the Lord sin against him 3 Men are expresly tyed to the Law and Testimony Isa 8. 4 Men are in darknesse and know not which way they walk except the light of the word guide them 2 Pet. 1. 14 Every particular Congregation assembled lawfully in the name of Christ that is after his own institution with the Officers given and appointed hath full liberty of her â—elfe to execute Discipl ne being independant to any other Ecclesiasticall power on earth whatsoever Math. 18 Having reproved the offender by 2 or 3 then tell the Church or Congregation after which is no higher power Whatsoever they binde on earth is bound in heaven Paul reproved the Corinthians that they had not excommunicated the incestuous person Buâ—erus ibi totum Christi Regnum there is Christs whole Kingdom neither may any take away that which Christ hath given for upon his shoulders is the government and he hath all authority and will haue it thus dispensed wherfore if Naboth would not sell the inheritance of his fathers much lesse may wee sell the inheritance of Christ Nor did Christ subject one Congregation to another for that step to the Popedome came in long after And all Pastors being equall by Gods institution are forbidden to exercise authority one over an other or expect any such title as may import it or affect preeminence like Diotrophes 15 Commanding or following humane Traditions for carnall policy or good intent brings an utter ruin and insensible judgement upon any Kingdom Hos 5 witnesse Ieroboam in the Kingdom of Israel Gideon for making the Ephod Then men 1 grow strangers from Gods own worship 2 To think Religion is but a devise of man 3 They put down the servants of the Lord 4 They despise and resist the Lords word brought by his servants 16 Of all men Ministers are bound to abhorre the least reliques of idolatry and can be least forced to the use therof Lev. 21.5 For first they draw neerest unto the Lord who is a consuming fire and will be sanctified in them that come neer him 2 Ministers must leade the people in this as in other duties 3 The most zealous servants of God haue been ever very forward against all superstitious monuments 4 Magistrates and people haue a speciall charge Lev. 21.5 to sanctifie the Priest which was then the Lords Minister 17 The Church hath not all her light at once nor by one instrument Christ comes to his people as the Sun riseth first the day dawnes then darknesse is quite expelled and at last the Sunne is in his strength For 1 the servants of God at first doe set themselues against the great and maine corruptions of the time as Luther and the former servants of God did against the foundations of Babell 2 The Lords manner is to proceed from lesser to greater as may evidently be seen in the six daies work in the creation of the world 3 All men receiue the spirit but by measure and for a speciall work 4 That the Church might be carefull to bring forth many children to God and fervently and ardently to pray for the conversion of the Iewes at whose coming home wonderfull light shall appear to the whole world 18 A whole visible Church when it abounds with men of excellent graces for Magistrates and Ministers may yet omit duties commanded by the Lord and doe many things without warrant from the Scriptures So in all the daies of the Iudges and good Kings they on itted keeping of the feast of Boothes as it appeares They sacrificed in the high places in Iehosaphats time So the first and purest times after Christ began shortly in many ceremonies to bee too superstitious For 1 much ignorance is in us all and Gods Spirit is promised to lâ—ade us no further then wee doe take heed to the Word 2 In things absolutely necessary 3 The Church is too carelesse in some things and we all are too prone to rest before wee haue done our whole work 19 Consent of Writers Orthodoxall is had though not mentioned where Scripture is plain for any point This appeares 1 because the Church is led by the same Spirit the Scriptures were penned and inspired by 2 God hath in all times and ages some witnesses to stand for him and his truth 3 Gods children haue the same minde and walk in one way This consent is either in the grounds and common principles though they doe not come to the particulars because these things were not then controverted Or in will and heart as if such truthes
had been propounded to Iohn Hus and Ierom of Prage as are now they would haue heard and approved the voice of Christ or in the like of that kinde as in all ages Gods servants haue to fight against and doe evercome some speciall enemies and corruptions that trouble the Church So Wickliffe in his time against some errours of the Romish Synagogue Luther against more Calvin and Beza against more 20 Reason inlightned and guided by the spirit of God and subject to the Word is the voice of God This is part of the image of God even that wisedom which God renewes by his Spirit Mat. 12.13 This holds so as these cautions be observed 1 The Scriptures must be the ground upon which reason is built The Scriptures are the premisses reason drawes the conclusion from thence 2 The like reasoning appeares in the Scripture 3 That mans reason be never used against any part of Scriptures nor experience for either Scriptures or experience to the contrary overthrows all the shewes of reason 4 So as men by reason presume not to understand the deep things of God that is the mysteries of Religion which the Scriptures reveales not Col. 2.5 Reason must submit to the Word and beleeue the truth therof though wee cannot conceiu the manner how it should be Ioh. 3.6 Reason especially in divine things and the worship of God serues onely as a watchman to discern what the will of God is which is our wisedom Deut. 4. So then part of our faith must be built upon reason thus informed It is a thing no lesse dangerous then odious to meddle with Princes authority not that they themselues cannot endure any higher power though naturally all men would be as Gods but chiefly because inchanting flatterers seek to bewitch Princes and themselues being voide of all conscience of duty towards God full of hatred towards his children and divellish blinde zeale for superstition and selfe loue towards themselues and would perswade Princes as Iesabel did Ahab that because they are Kings they may doe what they please and usurp not mens onely but Gods right too and sit in his Chair Such were they that came to Ioash 2 Chron. 24. Such were Davids enemies And these men to the intent they may bring about their divelish and malicious intendments pretend to be the onely true hearted subjects in the Kingdom and that men of another disposition though farre more faithfull to God and his Magistrates yet dissenting severing from their errours and not bowing down to them are factious and trouble the peace of the Kingdom So did Haman report of the Iewes Esth 3. And that their accusation may not seem frivolous they bring some complaints for the breach of lawes devised by themselues as snares to take the righteous in no way tending to the safety or honour of the Prince or the publique good of the Church or Common-wealth Though these men abound in every age and by their policies raâ—se themselues to high placâ—s their kingdom being of this world and the Lord disposing and appointing them as scourges for his own people yet because it is the Churches duty to teach all the truth and seek the good of mens soules and of Princes especially by whose meanes so much good is injoyed and that this is true loue to shew the way of life though it be by sharp reproofes therefore for Princes good â—f so be the wise and gracious God so appoint that these things may be vâ—iwed of them and for the peoples good that they may know how to cary themselues towards Authority I haue indevoured from the rule of justice that appoints every man his standing and office and bounds them with strait charge that none shall passe the lists prescribed to man fest this point which I acknowledge is farre fitter for the more judicious to haue handled The name of Kings and Princes is sacred they are stiled Gods by the Lord himselfe and children of the most High next to himselfe to be honoured of all men Wherefore from the Scriptures these things following are evident concerning them 1 That this high calling is an Ordinance of God immutably to continue for the good of man till Christ restore the Kingdom to his Father for it is morall and of necessity never abrogated by God This all firmly hold against Anabaptists Secondly for their authority that they are highest and supreme in both kinds civill and ecclesiasticall this is plain â—n David Salomon Iosiah who were chiefe the high Priest being under them the Prophets in like manner This is not doubted of therefore no stay is to be made in it The onely question and thing is 1 That Princes haue authority in things Ecclesiasticall to see the service of God done in due and beseeming manner so did David so did Iosiah This authority is in ordering fit circumstances in performing holy duties as times of meeting and of humbling themselues by fasting c. Princes are bound to this for the carelesse serving of God brings judgement upon the people 1 Cor. 11.2 The more care they haue for the Lord to be reverenced the more carefull will he be of their honour Psal 2. 2 Princes haue authority to examine and try all canons and constitutions of men to see that nothing bee thrust into the Church by deceivers This authority is in binding Ministers to the true word of God both for matter and manner in preaching prayer administring Sacraments and execution of discipline Thus they are straightly bound to keep the charge of the Lord 2 Chron. 13. The Magistrate is the keeper of both Tables this is the treasure of his Kingdom that which makes him victorious against enemies the happinesse of his own soule and his subjects the glory of God and the good of posterity 3 Princes haue authority to bring all things both Callings and Ordinances to tho first inst tution abrogating all former customes and pract ses which dissent from the Law of God and disanull such statutes as make them to be in force and credite So did Iosiah reform Salomons errours and all the idolatry set up before This reacheth to the overthrow of all Antichristian rites that are brought into the house of God This he is bound unto in the second commandement So did Moses break in peaces the golden Calfe and the good Kings took away the Groues and high places their ancestors had set up Magistrates must not suffer whorish bravery to be provoking the eyes of Gods glory Thus did our Saviour Christ 4 Prâ—nces haue authority to remoue things of a good use at first when they be corrupted and abused and of no use So did Ezekiah the brazen serpent This reacheth to all things not actually abused but in danger to be abused such were Idoll Temples that the good Emperour overthrew So may the Magistates remoue Witnesses out of Baptism now bâ—ing unprofitable This rule they are bound unto both by the second and third commandement by that care they owe to
HAving hitherto treated of some mayne grounds of the Magistrates authority the pillar of arbitrary government It remaines to come to the controversie concerning the persons by whom the Church is to be governed In handling whereof I desire the Christian Reader well to weigh the grounds against the form so much extolled now a dayes I know there are three special things that make men otherwise not evill-minded quâ—te rejâ—â—t our cause whâ—ch hee that wâ—ll jâ—dge â—â—ght of must lay aside else he shall bâ—â— blâ—ndâ—d so as he cannot dâ—scern the truth 1 The first is long and ancient custom in the Church of Christ wh ch to many is a law standâ—ng in great force For thâ—s first poâ—nt know there is no prescription against the King mâ—ch lesse against the King or heaven and even the best Churches haue had bad customes wâ—tnesse the Patrâ—aâ—kes Polligamy in doâ—ng evill and the omission of the feast of Boothes which was not kept from Ieshua till Iosiah Therfore thou must not so look what this or that man that were before thee haue done as what Christ the ancient of dares hath commanded thee to doe And the longer by any forged evidence his right hath been kept from him the more sâ—ould every one striue in his place to set him in possesâ—â—on again 2 A gâ—eat Obstacle is the allowance of the Magistrate of this government therfore sâ—ch as stand aga nst this form seem to derogate from Pr ncâ—s authority For thâ—t then though I know t dangerous to meddle w th â—uch persons yet the controversie being twâ—xt God and man who feares not the Lord more then all men Therefore this must firmly be held ever That the best Princes are subject to command appoint things unlawfull and hurtfull to the people Thus did David in numbring of the people thus Salomâ—n 2 The Magistrate is overborn with shews of reason as though this were the most profitable form So the sinne lies heavy upon them that perswade him 3 They that are the Defendants farre more incroach upon the Magistrates right then we doe As God willingâ—â— all be shewed in the things that follow hereafter 4 Reade in Hos 5 the great sin of the Isâ—aâ—lites for following the command of the Prince in subjecting themselues to the Trad tions then in force For Magistrates as they haue all authority from the God of heaven so ought they and all others to obey absolutely so far as may stand with his good pleasure Men must not like flattering Athiests imagine that Princes commands eâ—ther justifie evill or abolish the nature of that whâ—ch is good A third let is old Adam yet raignâ—ng in men which is the greatest enemy to the Kingdom of Christ and in this â—gnorance in many makes them stand for the present government dreaming that we would haue a strange confusion in the Church of Chrâ—st not conceiving what order was established in the Apostles time and that this order now in place keeps out the order which the Lord himselfe hath established Therefore reade first I beseech you brethren and then judge righteous judgment we would haue Christ raigne over all and each keep in that compasse he hath appointed doing their severall offices without intermedling with strange businesses which weaken and unfit them for the Churches service A second argument of corrupt nature is carnall desire of liberty which is the strongest adversary to beat down and vanquish For men haue ever resolved to break the bonds of Christ and not to haue him raign over them This makes many to rage and blaspheme the contrary form to these times because they are like untamed heyfers that cannot bear the yoke of Christ This should rather perswade against this present form of government since men naturally are enemies to God and cannot brook the Ordinances rightly to be administred and sâ—condly that to suffer men to haue their own will is a thing most dangerous to them as to the Israelites in choosing their King or obtaining Quailes Oh consider thou man that art called a Christian how thy disobedient life causeth the way of God to be evill spoken of and so thou layest stumbling blocks before Papists and Turkes and bringest fearfull woes upon thy selfe This comes in part for want of strict discipline and therefore be content to deny thy selfe and fall not upon Christ And ô yee that sit in the throne of God make way that Christ this King of glory may come in and set up his throne amongst us outwardly Many objections against this truth are brought especially the antiquity of Diocesan Bishops which haue been even since the Apostles times the seven Angels Rev. 2.3 they say were Diocesan Bishops and Histories mention the being and continuance of them in the Church To this it is and may be truely answered That there are divers kinds of Bishops 1 Apostolicall which onely are parishionall these were Pastors Teachers and Elders 2 Such as were Pastors onely though over many Churches such were the Bishops of the Primitiue times 3 Diocesan Bishops which came in afterwards and so they rose till they came to the Popedom That Diocesan Bishops were in the Apostles times it wants all shew of reason as is proved sufficiently before For that out of Rev. 2. 3 I referre the Reader to the discourse betwixt Mr. Downam and the Answerer of hâ—s Sermon Onely consider that cannot possibly be meant of Diocesan Bishops For Acts 20 Paul left none such but there all Elders are Bishops 2 All Ministers are Angels therfore it cannot be meant of Diocesan Bishops 3 It is against all hâ—istorie both Divine and Ecclesiasticall to bring in any such consoc ation of Churches witnesse the Centuries 4 The Lord if there had been divers Congregations in those places would haue spoken as Paul doth Gal. 1 To the Churches of Galatia to the Angell of the Church of Ephesus c. 1 It may be demanded how these could creep into the Church and men never espy them Answ Those first times were very troublesome which cunning and deceitfull men make their advantage for they fish in troublâ—d waters best of all 2 In Cities there was but one Congregâ—tâ—on when the churches were first planted and so but one Pastor which was called Bâ—shop onely which when the Church increased more congregations were established yet continued his carefull oversight which was then his Bishoprick not so much for desire of preeminence as either of ignorance of his duty in this kinde or provident care and respect such had of their brethren 3 Men gaue reason and caâ—nall policy too great rule both in ceremonies and discipline and the Church then labouring with contentâ—ons thought that the appointing of one over the rest would bee a meanes to still all and keep them in order 4 Men being chosen at first as arbitrators rather then Iudges for the excellency of their graces and deserts to the Church then for any authority of their places Others following in the same
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
not haue omitted if they had judged this form best and fitting For they set down both by precept and example what respect and regard is due to other Churches much more would they haue set down what respect men owe to their Diocesan And particularizing the duties of servants to their Masters and people to their Ministers Did they not adde some precepts how Minister and People should obey their Ordinary This argument holds firmly especially considering the Apostle Iohn survived all the other Apostles who saw the state of the Congregations and wrote the prophecie of the future estate of the Church what it should suffer Without question if there had been any such innovation he would haue mentioned it 2 Our Saviour Christ Mat. 18 from the reproofe of one or two referres it to the Congregation not to a Diocesan Bishop and ratifies in heaven what they doe in his name heâ—re on earth If they could produce any such promise and direction for their Diocesan Bishops we would with all willingnesse subject unto them for we stand out for Christ not for our selues 3 The Apostles wrote unto the Churches as Parishionall not Diocesan Gal. 1.2 to the Churches of Galatia 1 Pet. 5.2 which argues that â—n these dayes they were free and entire not having such dependance of an other by bond and duty 4 Every Congregation had power to exercise all discipline to elect their own officers and to depose as occasion and necessity required 1 Cor. 5 Rom. 16 Cenchrea had her Deacon and was a Church Ioh. epist 3 Acts 14. 5 The Apostle Iohn reproved Diotrephes that affected superiority 3 epist and that he cast out such as the Church would haue received or reteâ—ned 6 There is no such title given to any in all the Scriptures as argue they had any soveraignty or rule over other Congregations Now titles are Symbola rerum notes and evidences of things signified by them and the Scripture giues each other for the purpose and office fitting titles 7 It was in use in the times of the primitiue Church as both the Acts of the Apostles and the Ecclesiasticall history witnesse that one Church should help an other in all duties both in soule and body without exercising authority one over another so did Ierusalem Antioch and Samaria When they doubted in like manner of any question if private answer could not satisfie publique Synods were appointed Act. 15 other consociation then this the Church knew none till at least three or foure hundred years after Christ neither can an Author of credit be brought to the contrary as witnesse Centuriae Magdeburgenses Now as this Diocesan Church hath no ground in Scriptures nor in antiquity till things began to decline so neither can it haue any being in true reason as may appear by these Reasons Reas 1. Because whole Christ is where his Word is preached and Sacraments administred There is his whole Kingdom This is Bucers Argument to proue Discipline in every Congregation and not to haue them depend one upon an other in every Congregation there is the Word and Sacraments 2 It is most fit in all sense that the Ministers which teach should also exercise Discipline as those which haue most exact knowledg of the persons amongst whom they liue Secondly as they that are to giue account for the people And thirdly that preach to them and therfore are to govern theÌ„ outwardly which is lesse then to preach Fourthly as they that are hereby to maintain there respect and place by the sword which the Lord hath given them 3 This conceit raysed up by the Pope and partly holds him up till this day For if there may be Diocesan Churches why not universall Both sprâ—ng and are grounded upon the same sandy foundation of carnall policy and from time to time still nourished by Ambition Why doe men then take the one being alike and leaue the other 4 This excludes that holy communion which every Congregation might haue one with an other as it was in the Primitiue times when they sent to the neighbour Churches who were not slack either to send Ministers or letters wherby they might be informed and receiue satisfaction in all doubts wheras now many Churches are bound to one mans pleasure and arbitrament whom by his definitiue sentence determining matters though never so unrighteously men are bound to obey as their ordinary without further adoe 5 The Lord was wont howsoever the Apostles and Prophets were ceased yet to raise up men of excellent gifts and graces who like the Iudges amongst the Israelites with their light after a sort directed the whole Church not by any authority but as the Modern Divines Calvin Beza Bucer P. Martyr and the rest by manifesting the good will of the Lord. Now men by bringing in this devise of theirs haue stopt the course of Gods blessing as much as in them lies 6 This hath brought the people to exceeding trouble bondage and costs it brings in a rabble of Appaâ—ators that sell sin and procure pardons for others which doings officers with the Proctors and the rest what blemish are they to our Protestant reformed Churches To conclude all with that place before mentioned Acts 20 Ministers are to take heed to all their Flock which these cannot doe Secondly they must be set over the flock by the Holy Ghost Now what hee doth hee doth by the Word which is flat against these therfore there is no Diocesan Church Thirdly neither can whole Diocesses and Provinces come together to hear their Shepheards and Pastors which were fit wheras thus in all their life many neither see nor know him that pretends to be over them as their Bishop 7 Is not this a tying of the Church to places and persons to binde men to Bishops seas like that sea of Rome Wherfore Brethren yee that haue been deceived think not scorn to learn from one inferiour farre in gifts in these things But hearken to the Lord that it may goe well with you You see you haue no evidence for these places but prescription and possession which though with men they may seem good yet with the Lord they are nothing he respects not custom nor long continuance of time but the right and that which was from the beginning Wherfore look as the men that had marryed them wiues of the heathens at Nehemiaes command put them away so since you haue undertaken a strange charge such as the Lord forbids dare not to continue not He that will forsake father and mother house and lands for Christs names sake shall receiue an hundred fold even in this life besides assurance of heaven A great reward is in this promise of God and should be valued by you more worth then all the present honours and possessions you are endowed by man with all Wherefore consider what an offer the Lord makes to buy your places of you wheras he might throw you out as usurpers at a deare rate he offers an 100 fold If men
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
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
the guiding and governing of the Church They are called Elders in respect of their age and office which was to govern with the Ministers and perform all private duties for the good of the congregation as necessity required as to pray wâ—th the sick to admonish reprou and joyn with the Minister in excommunication to ordain officers for the congregation and to provide by all good means for the outward good of the Church That these ought to beâ—n eveâ—y Congregation we hold firmly agaâ—â—st the maintainers of this strange and uncouth discipline And it may appear first out of Math. 18 where Christs institutes what is needfull for the Church whereof this is one secondly the Church doth what it doth not confusedly but by the ministry of some thirdly the promise is made â—n binding and roosing to two or three which imposts that though the right of the keyes bee in the whole Church yet the Ministery therof is in some few selected and chosen out for that purpose Our Saviour alludes to the custome of the Iewish Synagogues wherein there were Eldâ—rs But howsoever this place may seem too weak at first sight to build the erection of this office upon yet the practise of the Apostles withall compared and the directions they haue left to the Church in this case will put all out of doubt to him that wrangles not for himselfe and to please men To goe along therfore in the Scripture and first the Acts of the Apostles which conta ns a type and map of the primâ—tiue times and purest Chuâ—ches that ever were in the world mentâ—on these Acts 15.4 22 whâ—ch place cannot be understood but of such â—uâ—ing Elders of the people as were amongst the â—ewes not of teaching Elders For the Apostles were as the Ministeâ—s and did perform all Ministeriall duties having none their Curats under thâ—m as Bishops had afterward For Evangelist were to accompany the Apostles in planting Churches neither â—s there any mention of any such here 2 They are dâ—stinguished here both from the Church called the brethren and Apostles Neither can this title be understood of Pastors because the Apostles were wont to appoint them onely when Churches were gathered and they were to leaue them as may appear Acts 14.23 Tit. 1.5 3 These here mentioned are as assistants to the Apostles governing and ordering the Churches businesse as both here and Acts 21 where they are present with the Apostles and in none other office nor use imployed but onely this Lastly Paul and Barnabas and some others came up to Ierusalem to the Apostles and Elders which had caâ—e of the Discipline and Religion with them The third place is Rom. 12.8 he that rules in or with dilligence where first the Apostle distinguisheth this ruling both from the ministery of the Word and from distributing and shewing mercy Hence therfore there must be some to rule in the church 2 Men are charged according to their callings and measure of gifts received to exercise themselues for the churches good who sees not plainly that the Regiment of the church is not in one Lord Bishops hand since Bishops are not in each congregation where they rule 2 That this ought to be where the Ministry of the Word is 3 This diligence cannot be meant of a three yeares visitation nor yearly Synods wherein presentments are Rece ved what bold and impudent face once dare think so wickedly of the Apostles but of that continuall care and oversight which they should shew towards the sheep of Christ which ever need some spirituall medâ—cine and Phisick for their soules 4 A fourth place is 1 Cor. 12.28 where the Apostle reckons up the severall gifts and offices which God himselfe hath set and appointed in his church Apostles are chiefe then Prophets and Governments There the Apostle distinguisheth Governments from the Ministry of the word 2 Being appointed by the Lord none can remoue them but he againe 3 The Lord giues extraordinary meanes for soule and body in extraordinary times when a church is to be planted because there want ordinary means 2 to procure the more authority and respect to the church then and ever he giues sufficient 4 The Lord hath sâ—t government in the church which the Magistrate cannot alter 5 The church is a perfect body that hath members sufficient to uphold and mâ—nâ—ster to all its own necessities neither is this to be neglected that the holy Ghost both here and Rom. 12 sets Government after Deaconship as though hee saw how some would arise and conjoyn things severed by the Lord which to preveÌ„t he shews these are not to be so conjoyned as though the Minister should haue all the government in his own hands but some speciall persons are to be assiâ—nâ—d whâ—ch may govern the Minister themselues 5 1 Tim. 4.14 with imposition of hands of the Presbytery which is to be understood of the Colledge of Presbyters contayning these amongst others For these had a speciall hand in electing and ordaining all church-officers 2 these joyned in making decrees for the government of the church Act. 15 therfore much more in executing of them 3 Timothy was called ordinarily at first not to be an Evangelist as appears Acts 16 Paul called him to that after the Churches had witnessed of him 4 The Apostle Paul Acts 20 speaks to them amongst others that they â—â—ould tend the Church and they hav ng government in their hands were to suffer no wolues to come in But because men of a contentious spirit whose greatest hopes depend upon the contrary discipline will haâ—dly yeeld tâ—ll plain force driue them nay force of the word will not till the sword of the Magistrate compells therfore the next place is 1 Tim. 5.17 in deluding of which place many sweat much in vaine for the Apostâ—e being to giue direction to Timothy how to carry himselfe in the Church of God shews h m his duty towards every condition as widdows in the beginning of th s chapter next Elders and such as rule well are worthy of double honour especially such as labour in the word and doctrine which first words implyes necessarily that there were then in the Church Elders that did govern the Churches which did not labour in the word and doctrine 2 Such ought to be had in speciall account that doe rule well 3 Such as labour in the word and doctâ—ine ought more to be respected then they that onely governe 4 That all Mâ—nâ—sters are to haue a specâ—all hand in the governing of the Churches commuted to them I will not much insist upon this place more for I know some adversaries need not so much convâ—ct on as to haue their hâ—aâ—ts perswaded Pray thou that readest that the Lord would perswade them to dwell in the tâ—nts of Shem and be content to suffer here with their brethren that thâ—y may â—aâ—gn with Christ hereafter Many adversaries will not set themselues to learn the tâ—â—th but being drunk with selfe-concert thâ—nk nothing good
us I will speak of two as being both the cheif and containing under them all the rest The first is the Chancellour under whom there are Archdeacons Officâ—als and all that rout springing up with the beast about which I need not spend so long time in confuting of their office considering the former grounds against this Diocesan Discipline Before I come to handle the arguments against them consider well these grounds 1 The name of a Church doth belong to every congregation not properly to the clergy as they are now called so the holy Ghost speaks in the Scripture 2 That such callings are Antichristian which sprung up w th Ant christ and served â—â—m a long time onely and uphold such a government as his is though they maintaine not such doctrine So though Cardinalls should professe the Gospell yet their office is Antichristian because of the former ground which is plain for Antichrist is not a person but a succession of men opposing Christ in his Ordinances and Offices as well as otherwise 3 Some good use that a calling may haue and some benefit that it brings is no sufficient ground to warrant it in the church of God 1 Because there is nothing but at least is well intended and carryes a shew of good when it is brought into the church 2 It may be that keeps out some other calling that would bring farre more profit and benefit to the church 3 It may be it hath some inseparable evill annexed or coupled with it Now upon these grounds sufficient and weighty reasons may be founded from the Scriptures to proue the unlawfulnes of this office which is for one in a Diocess to haue authority for keeping courts to proue wills to right men for disorders and scandalous sinnes especially breach of their traditions and to censure men with their kinde of penance and excommunication Arg. 1. Every man in the Scriptures thaâ— hath office in the church must be able to justifie it by the Word So Iohn Baptist Mat. 3 Ioh. 1. So the Apostles themselues Act. 2 out of Ioel 2 Gal. 1.1 In the old Testament the very porters of the house of God and singers were ordered by the Spirit of God in David and in the new Testament Deacons and Widdows are mentioned but these men haue no pattent from the Lord there is no place once to mention their name nor the like in all the Scriptures therfore their place and calling is not from God 2 Discipline belongs to every particular congregation without which though men may be a church desiring it after they are convinced of it yet they lye open to miserable dangers of their spirituall enemies and cannot be so compacted and knit together as a congregation and church of Christ ought to be This is plain in those churches Revel 2 3 that are each both commended or dispraysed for their exercising of discipline 2 Christ hath given the keies to every particular congregation that hath the Ministery of Word and power to use them Mat. 18. Therfore these mens office is sacriledg for it steals the holy things of God from each congregation wherby their soules are miserably impoveâ—â—â—ed 3 It is a thing most absurd inconvenient and burdensom that the Pastor in each congregation should haue authority from Chrâ—st to absolue and remit in the Ministery of the Word and retain and binde and having part cular knowledge in his own congregation of the manners of men according to which hee propounds the doctrine of the Gospell releasing some and adjudging others yet that this man must stand to the arbitrament of a stâ—anger that never happily saw any in his congregation who shall be absolved who retained by whom for the most part hee is enjoyned not to admit such as wholly clean to the Lord and suffered and forced to admit such as he in his Ministery hath condemned and the world seeth to be filthy swine This argument is grounded upon the sentence and maxime of our Saviour Christ What God hath conjoyned let no man sever He hath joyned the ministry of the Word and the exercise of Discipline together therfore no man should sever them 4 These came in with Antichrist and are part of that Hierarchy When that Prelats had gotten that spirituall sword into their hands and backed with Princes authority had established themselues and made their kingdom like the Princes of the world as in other things so in this they must for their state haue their Chancellours and Officialls c. This is plain in Historie and the Argument is firm against them because all mans inventions Antichrists especially are abon inable unprofitable and exceeding hurtfull to the church of God and contrary to Christs own Ordinances 5 These chancellors men cannot bring into the church being meerly secular as they are termed and civill and therfore no such power belongs to them to cast out and excommunicate especially since they never proceed by the rules of the Word but by their own will and canons Thâ—s is his Majâ—stâ—es argument in the conference against their practise which is one speciall part of their office This is grounded upon th s that no man hath any authority but hee that is elected and assigned by the Church to that governmâ—nt he exerciseth in the same But these are not elected nor approved by the church 2 To bring in and cast out belong to one and the same calling 3 It is rebâ—llion against God for to innovate any thing in the government of the church established by God thâ—s was Corah and hâ—s complices sin that not content with the office of the Levits they would come neerer the Lord then the Lord called them by taking that upon them which he committed not unto them Therfore reproof â—ame great punishment shall be their best reward 6 As Christ is the onely Kâ—ng of his Church so it is his instituting of any Calling that makes it a member of hâ—m and the church and that union and dependance which a Calling hath w th Christ puts life into it makes it effectuall for the good of the church Now this call ng hath no unâ—on with Christ being not a member instituted by him of his body the Church therfore it is not nor can be profitable This is pla n in sense for the member that is not united to the head and heart can receiue neither life nor sense from them And 2 as men cannot make any one member of his body nor couple any to the principall member the originall of life and motion much lesse can they adde to Christs body they may as men doe put to a wodden leg or a glaifie eie when they cut off the strong and proportioned members that would haue carryed the body surely quickly and easily 7 Their call ng is maintained by the censures of the church turning them into pecuniary mulcts which ought not to be these things not being saleable This causeth so great corruption and sin to be so
That the Minâ—sters that would preserue the church pure must carefully tend to the choise of such officers as are found both for doctrine and manners 3 That no man should dare to alter any order or remoue or hâ—nder any office God hath appointed who in speciall manner is Lord of this Congregation and Assembly From whence the rest of the world are to learn that truth they haue in matters of Religion And it is memorable that Timothy needeth direction how to govern the Church being so excellent an instrument Doth not this sufficiently proue that â—o man can govern the church though he were an Evangelist except he haue direction even in that speciality from the Lord himselfe by meanes of them that were immediately taught by him Therfore let no man dare to goe against this institution of the Apostle except he can shew better warrant or higher authority to exempt him from these canons then Paul had to binde to obedience A third Ground in which we will be shorter is that Rom. 12 hee that distributeth in simplicity that is trustily without respect of persons This therefore being one of the offices not duties and callings there the Apostle shews both that they ought to be in the church and how to execute their places that they should know their callings and be content with the same studying to doe service in the same which is the best meanes for unity and to prevent the manifold distractions which intermedling each with others place and office brings A fourth ground is 1 Cor. 12.28 where these officers are called helps Fifthly The planting of them in every church as appears Phil. 1.1 Sixthly the continuance of them long in their own nature which is to distribute teaching onely when the Lord fits them in a speciall manner for the same Grounds of these are besides such as are mentioned before 1 The Lord takes care both for soules and bodies of men and therfore institutes such offices peculiarly serving for that purpose Because there is no such office and calling it is impossible things should be so well ordered provided for 2 Because the hearts of Gods children may be the more free from feare and with more dilligence follow their own callings having men of such graces to provide for the poore 3 That the Church may be the more inriched with heavenly and spiritual blessings for she receiues grace and gifts for the discharge of each calling 4 That men may be more willingly stirred ud to help the poor and needy considering that the Lord hath appointed a speciall office for that purpose 5 That there should be no complaints but that all the poore might be comforted against their poverty and wants The second kind of Offices â—s the Widow called Diaconesses of which much needs not to be spoken Onely consider 1 Tim. 5 where the Apostles shews what sort of widdows he would haue chosen both for religion conversation and yeares where it may appear these were not chosen onely to receiue but to doe some good The Apostle reprehends idlenesse wherfore he doth not appoint them only to receiu but to doe some service 2 Why should he require such an age except they were to attend strangers in performance of which duty he would not haue the least suspition of uncleannesse to fall out as much as may be This is firm for other widdowes wanting meanes must be provided for by the Church as well as these 2 This Office is set down Rom. 12 Shee that sheweth mercy with cheerfulnesse their office theefore was to be the instruments of the church in shewing mercy to them that were sick or travellers 3 Rom. 16 Phebe was servant and Minister of the Church of Cenchrea now women could not exercise any publique office in the congregation The grounds and reasons of this are besides the same with the former 1 Wisedom to imploy such as being to receiue maintainance from the church are fit for nothing but th s and fittest for th s. 2 That none may lack any thing for their good and preservation 3 That men may be the rather incouraged to goe about the Churches businesses having such to attend them This kinde of discipline though it seem strange and novellous because it hath been so long omitted through the corruption of men in times of Popery yet plain reason shewes it every way most fitting and profitable For 1 This expresseth most liuelâ—ly the caâ—e and watchfull eie of Gods speciall providence towards every member and part of the church 2 This imposeth on the Pastors sufficiency of gifts holy carriage necessary residence diligence in preaching which are the very life of the Church SECTION XI HItherto gentle Reader through the assistance of Gods spirit searching the Scriptures I haue endeavoured so to giue Caesar the things that are Caesars that the Lord may retain his right and be absolute King amongst us which is the glory and safety of a nation and people When thus Moses Ioshua and the succeeding Iudges governed Israel it was well with the land Religion and prosperity going hand in hand joyntly together Thus in Davids time Hezakiahs time and others But when any stâ—pt into the Lords throne and served the Lord after a new fashion borrowing from foolish heathens that were aliens from Israel peace and plenty straight vanished and the Lord sent strangers into whose hands he sold his people Wherfore since this teacheth the right way to strengthen Kingdoms and establish Princes in their throne Mourn thou that seekest the peace of Israel that this doctrine should finde such small acceptance and hard entertainment and wonder at the shamelesse impudency of them that dare avouch themselues friends to Christ and the Magistrate too and yet clean put out Christ that themselues may raign and cause the Magistrate to sin against Christ and so to procure Gods anger upon himself These are Achans that trouble Israel by taking to themselues the accursed thing which the Lord hath consecrated causing dissention where else there would be a happy unity But lest I seem too censorious and of spleen to wound any Let us now further proceed from the former grounds to demonstratâ— the unchangeablenesse of Discipline that ordinance which the Lord hath left to govern his church by In treating wherof we doe nothing against the authority of the Magistrate but onely contend for the faith which is given us by the Prophets and Apostles That it may appear therfore how farre wide they are that imagine the government of the Church a bitâ—ary and what wrong they doe to the Lord what wrong to Princes to inwrap them in ther sinnes and to fight against the Lord with his own authority what wrong to his Church in thrusting such a government as being not approved by the Lord cannot be blessed of him for the good of his people let us consider Matth. 18.15.16 where the Lord shews the end of discipline the recovering and bringing home againe of that which was soft the order
and degrees of Discipline by private admonition then by two or three lastly to acquaint the Congregation All which not reclayming the sinner he is to be accounted as an heathen and the Church to haue no communion with him 3 There the power is given to the church to bind and loose 4 The manner not one to doe this but some company together and calling upon the name of the Lord to proceed according to the rules aforesaid This place is so plain that the divels cannot withstand it It is an order from the wisedom of the Father by the Sonne which is the Prophet of his Church therfore the men that are adverse to it make themselues guilty of the bloud of mens soules For election of Officerrs wee haue from the Apostles Act. 1 Act. 6 Acts 14. From all which the manner of bringing in of officers may be learned 1 Every church must haue her Elders 2 These must not be appointed till places be vacant 3 Every congregation ought to haue such as look to mens bodies and necessities 4 The Congregations are to choose some and present them 5 They are to be ordained with prayer and fasting 6 No one may doe this alone but all Ministers joyntly in the places over which they are to be set These places binde us 1 These things the Apostles learned from Christ Act. 1.3 2 As the Father sent Christ so Christ sent his Apostles 3 These things are written for our learning Rom. 12 7.8 see elsewhere The Apostle reckons up offices which men may not confound teaching and exhortation comprehending the Doctor and Pastors offices governning Elders distributing Deacons shewing mercy the Widdows These must needs be distinct offices else they are not pertinently inserted by the Apostle 2 It shews that men had divers gifts for the same 3 That they are to continue because they are members of Christs body without which the body cannot consist This place binds us 1 Cor. 5. The church is reproved for not executing this Discipline in Excommunication where is a notable-description of the manner how it should be performed first the persons on whom it is to be executed must be such as are within secondly such as haue committed some notorious sin 2 The persons by whom it is executed 1 the whole Church gathered together 2 such as haue power to cast out 3 The power by which they are to doe it is not humane authority but Christs authority which he giues to every congregation to cast out the evill 4 The manner first mourning for such offence secondly meeting together and calling upon the Lord thirdly having the like spirit Paul had 5 The act it selfe of Excommunication to be cast out from amongst the Church 6 The end 1 that the corruption might be mortified and 2 that grace and spirituall part might be preserved and restored 7 The necessity of it 1 lest the whole church be guilty of the sin 2 the salvation of the party sinning 3 lest others be infected with the same or like wickednesse This place binds us being for the good of the Church as it is a Church and not appropriated to them in Corinth 2 All the arguments and motiues are generall and binde all Acts 15. The Holy Ghost sets down the manner of governing of the church First when there arise questions and controversies that trouble the mindes of any whence we learn these conclusions 1 That it is the duty of all Ministers to take notice of such opinions as are hatched and spread contrary and besides the form of doctrine received 2 In the confâ—ting of those opinions that are novellous and dangerous ministers are to seek the counsell and direction of others wherfore these ought to be Synods assembled 3 The persons that are to meet are Ministers Elders and people 4 The Ministers and Elders are to haue the managing and ordering of matters in â—isquisition of truthes 5 Nothing is rashly to be concluded but much consâ—â—atation and disputation is to bee used before 6 Men must not burden those that haue received the spirit of God and true faith with any 〈◊〉 which the Lord hath not 〈…〉 it is to tâ—mpt the Lord. 7 That which Ministers themselues know not necessary they are not to impose on any as necessary 8 Obtruding of any thing of mens own upon Churches troubles and overthrows the soules of men 9 Amongst equalls there may be for order one as Moderator which hearing all mens judgments is to conclude according to the determination of the Scriptures 10 Things that may be done yet troubling others are not nor ought to be forced upon men 11 Men are so farre to yeeld to keep peace with their brethren as is possible and yet to doe nothing against a good conscience 12 In Synods greatest sins must chiefly be interdicted 13 To prevent offence to the brethren that are weak we may and the Church ought to conclude things indifferent to bee abstayned from by all 14 Charity ought to be the ground of that which the Church commands in things indifferent 15 The Churches decrees binde not saue as they further the salvation of others and prevent offence 16 The whole Church is to take order for the execution of such wholesome and profitable constitutions as are agreed upon 17 The Church of God is to procure respect to their decrees by perswasion of learned and holy men rather then by threats and compulsion 18 There ought nothing to be agreed upon and urged upon the Church by such Synods but what is necessary for the present times 19 Things concluded on rightly by the Church are to be observed though not as necessary to salvation yet as profitable to prevent offence 20 The churches decrees freeing men from the bondage of ceremonies are very comfortable to the servants of God 21 The church hath power to send Ministers from place to place upon occasion to other churches from whence they may not return till they may be dismissed thence The necessity of this first for the peace of the Church secondly to detect such as under the name of the church obtâ—ude things upon the Church without command The excellency and authority of these First the spirit of God is specially amongst them that gather rightly together secondly God will blesse their decrees for the great good of the church The rule of judging things here is first by the authority of Scriptures which is both affirmatiue and negatiue 2 the peace of mens consciences which ought tenderly to be regarded 3 outward peace of the Church amongst the true members of the same 1 Cor. 14 The Apostle sets down how men should perform publique service to the Lord whence for our direction these positions may be learned 1 That men must chiefly bend themselues to prophecy and teach the people thâ—s binds us also to seek the good of the people 2 Since the divell in all ages hath indeavoured to corrupt Gods ordinances and remoue preaching that is most profitable therfore the
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
is rather in the Word and Ordinances of God then in their persons so as without the Word and Ordinances the persons are of no force The power is in the Word not in the Minister in Excommunication not in the person that administers it 2 The authority of the Church though it may be usurped yet it cannot rightly be translated unto other officers then Christ hath committed it to 3 The Churches authority is but ministeriall all she doth or can doe is as a servant to Christ her husband whose properly the keyes are Rev. 1. 4 All authority is to the edification and profit of the Church none hath authority to hurt it or lay stūbling blocks before any 5 All her authority in the use of every thing is limited by the Word which is her charter and lease Hence it may appear what authority she hath and what she hath not What she hath I describe in these Propositions following 1 The Church may reade interpret and publish the Scriptures of God 2 The Church by the Scriptures may binde and loose both in the Ministry of the Word Mat. 16 and Discipline Math. 18 over all that are of the congregation 3 The church hath authority to use aright all the creatures and Ordinances of God all things be hers 1 Cor. 3. 4 The church hath authority from the generals of the Word and the light of Nature to appoint things for the decent and orderly administration of the holy things of God 1 Cor. 11 14. 5 The church hath authority to decree for the avoiding of offence the forbearing or using of any thing indifferent for this is but the commandement of God which the church manifesteth 6 The church hath authority over the members to dispose of them for the good of other places 1 Churches haue no authority to teach any new doctrine but are bound to the Law and Testimony Isa 8 Deut. 4. 2 The Church hath no authority to teach by any way but onely by the Word and those rites which Christ hath left by which he speaks Math. 15 the Pharisies are reproved because they invented washing of hands to teach purity by 3 The church hath no authority to appoint any new Sacraments Math. 28 1 Cor. 11. 4 The church hath no authority to joyn any thing she ordaines to the holy things as parts of Gods worship absolutely necessary or as means to explicate any thing that seems more obscure in the service of God The first is plain Esay 33 formerly proved the second is as plain since Gods own worship is his face secondly men that haue and exercise the gifts of the Spirit shall sufficiently clear all and manifest it to the understanding and conscience 5 The church hath no authority to institute a new Discipline this is plainly proved in an other place 6 The church hath no authority to institute ceremonies or rites 1 Which are not decent and fitting the nature and quality of that present ordinance of God 2 Orderly as first that each thing be done in his due place publique things publiquely private things privately secondly things more execellent and necessary to be respected in the first place 3 That things be done by publique persons that be publique 4 For Edification to build up in the graces of God loathing of Antichrist wherto the church is bound in a speciall manner in these last times of the world 7 The Church hath no authority coactiue but perswasiue Act. 15 1 Pet. 5. 8 The churches authority and commanding of a thing doth not make it simply good nor simply binds but onely ad 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 if there be no scandall nor contempt it is no sin to break the same 1 The nature of things cannot be changed by any humane laws 2 Paul after the Decrees Acts 15 taught that it was not simply unlawfull to eat any meat 9 One company of men assembled haue no authority to impose things upon many churches 1 Because none now hath Apostolicall authority 2 Each congregation is a body independant of any Ecclesiasticall power 10 The Church is bound by the law of loue from using such things as are offensiue being otherwise in her power and liberty 1 Cor. 8. Whether they may be a Church that stand subject to Antichrists Government Answ 1 If they dissent in judgment and dislike in affection 2 If they hunger after all meanes to haue true Discipline Mat. 5. 3 If they professe and witnesse as they are called against this false government 4 If men exercise a holy Discipline amongst themselues in admonishing and exhorting one an other 5 If they perforce and by compulsion yeeld to suffer such as usurp Ecclesiasticall government under pretence of his Majesties laws These things in truth where they are argue and proue men to be members of the true catholike church 1 A promise of life is made to such Math. 10 Math. 5. 2 Others sin in usurping over them defiles not them 3 It is a kinde of discipline to the true church suffering for discipline God blessing it to his people 4 The church of God in times of Popery wanted this outward form 5 This outward form is necessary to the wel-being of a reformed church not to the being simply of Christians for subjection of the whole man to the laws of God properly make a Christian Yet lest men should imagine they are well enough that lack this and secondly lest some should think we plead for Baal Therfore obserue that the people and congregations that want this outward government are in great misery in the outward man and are wonderfully blemished 1 He that breaketh the least of Gods commandements and teach men so shall be called the least that is none in the Kingdom of God Mat. 5. 2 The government of Christ rightly administred is a meanes to keep out Satan from raigning it walles in the Church the want of it makes the people exposed to every danger and looseth many a soule 3 One Ordinance of God wanting and another strange devise of man brought in the roome therof brings other Ordinances of God out of request and in time expells them 4 Men though they want discipline yet they are bound to perform such duties the more in private one towards an other SECTION XIII IT is the duty of all the servants of God to keep themselues unspotted of the world especially in the service of God which Satan chiefly seek to corrupt as being the image and face of God Wherefore having shewed before what men are to avoid now it remains to shew whom And herein first of Reading Ministers the bane of many soules and in speaing of them to shew 1 their unlawfulnes 2 Their nullity 3 That they are not to be joyned withall nor maintained in that calling Arguments to proue their unlawfulnesse 1 In the time of the old Testament Priests and Levits were to teach the people to discern betwixt the clean and unclean c. therfore in the time of the new
are reckoned up that are allowed by Christ which place is left as a rule of trying Ministers Try them by their office and use of the same 4 Math. 28.19.20 Ministers must goe and teach making others Christs Disciples and teach them to obseru what he hath commanded Reading Ministers hence are none for he that hath no authority from Christ hath none for he hath all authority in earth as well as in heaven Reading Ministers are not sent by Christ 2 They cannot so teach as others may be made the disciples of Christ 3 They cannot teach the converted to keep the Ordinances of Christ unto the end of the world which is added lest any should think that either men converted and Churches planted should not need the Ministery of the Word or that in some times of scarcity men may put in Readers 5 Math. 24. He that is not faithfull nor wise is not set over the family of the Lord to giue them their portion in due season But Reading Ministers are not faithfull nor wise neither know mens portions neither the portion of one nor another for they cannot discern twixt a civill man and the child of God neither know the portion of the weak nor of the strong neither can they giue each one their portion in due season This is plain by Experience 6 Whom the Holy Ghost hath not set over the people he is none but these are not set over by the Holy Ghost for there is no rule nor example to warrant them This Argument is grounded on Acts 20.28 where the Holy Ghost is the Author of the Ministery 2 The persons are Elders that are and ought to take heed to themselues and others 3 Are to feed and govern the Church of Christ which doth not agree to the order of Reading Ministers 7 He who is a Bishop of God must be apt to teach but these are not for they haue no Ministeriall gift nor haue they the form of wholesom doctrine This Argument is grounded upon Pauls Canons 1 Tim. 3.1 His wrok who is a Minister is so excellent that who is sufficient for these things But reading ministers haue no such work of excellency but any yong Scholler may be sufficient for this work Every true Minister is successor to the Apostles in the substance of their Calling which is teaching the whole counsell of God to that Congregation they are set over by the Holy Ghost But these Readers are successors to dumb Dogs and blind guides All divine relation is grounded either on the nature of the thing or some divine Institution which indeed is the proper ground To be a Minister is a Divine Relation and hath no such ground in these men Object 1. These are sent by the Church therfore they haue authority Answ It is the priviledge of Christ by his Spirit to send forth Ministers as may appear Math. 28 compared with Acts 20.28 2 the Church hath no authority against the Word this is against the Word to haue such Ministers 3 the Church hath no more authority in Ordination then in Excommunication but Ioh. 9 whom men had unjustly excommunicated the Lord absolved Object 2. These are called dumb dogs therfore Dogs Answ The argument is not firm from the name to the thing For the divill raised up by the witch of Endor is called Samuel 2 they are so called that it may be known to whom the Holy Ghost speaketh From hence it is plain how unlawfull a thing it is to joyn with Reading ministers in any ministeriall duty either praying or administring the Sacraments For 1 All worship done to the Lord must be justifiable by the Word and warranted by same But this worship is not There is no place of Scripture to proue the lawfulnesse of this service done by a Reader This argument is strong For the Scripture is a perfect rule for all things but especially for the worship of God And to use another worship then can be warranted is to sin against the Lord and to follow blind devotion without judgement which brings us to death 2 It was the sinne of Ieroboam that as he devised a new worship so new Priests of the lowest of the people This is both a new worship never known in the Church tâ—ll Antichrist got in to haue onely a sâ—t form of prayer and they are of the lowest of the people that are ministers of it wherfore it is but as Ieroboams worship 3 Christ is not there by his institution gifts nor spirit which is the very life of Christian duties And the servants of God must be where their Master is which is where mâ—n are gathered together in his name which is by his institution and gifts and presence of his holy Spirit 4 These are no true Ministers as is proved before therfore not safe to joyn with them that which they doe is not pleasing to God they having no Calling therunto it is like the sacrifice of Core and Dathan and the sacrifice of Vzzah 5 Men cannot thriue nor grow in grace by such exercisâ—s that haue grace already they cannot come to see theâ—r misery nor be stâ—rred up to râ—nue theâ—r â—epâ—ntance that haue this grace already nor can they keep the Sabboth hereby Wâ—tnâ—sse the experâ—ence of poore Christians â—n this case tâ—at are spirituall and can judge of thâ—ngs these being wells and clouds without water 6 Men cannot possibly be fittâ—d to â—eceiu the Lords Supper by such a Mâ—nistery for thâ—s requires that each should bâ— able to examine himselfe which none can doe but such as are taught the gâ—ounds of Religâ—on 2 Men should be stâ—rred up to this duty being all so backward as is pla n in the practise of the Coriâ—tâ—â—ans which these mâ—n cannot doe Now what dangâ—r it is to receiue the Lords Supper unwoâ—thily you may see 1 Cor. 11 What good or benefit can a man haue by a dumb Dog or a blinde Guâ—dâ— 7 The people should seek the law at his mouth whose lippes prese u knowledge Mal. 2 and goe to that shepheard that can feed them and that Watchman that can admonish them of danger but thâ—se mens lips doe not preseru knowledge 8 These make no difference having no discerning but reade Apocryphall writings and all that is in their way whâ—ch being directly agaâ—nst the Word commandâ—ng Chrâ—st onâ—ly to be heaâ—d how can men joyn in the same wâ—th any comfoâ—t 9 Men hardâ—n the â—gnorant in this evâ—ll way and gâ—ue offence both to the bâ—nd Minâ—stâ—â—s and people makâ—â—g as tâ—ough this were sâ—fficient to salvat on 10 Men by this pâ—oclaine theâ—r small accouâ—t of Gods own Ordâ—nances which they might enjoy by the same pa neâ— cost oâ— removall or â—lse profite themseâ—ues more in prâ—vate You therfore dear brâ—thren that liue under such considâ—r whâ—t you doâ— you liue as Athiâ—sts indeed upon the maâ—teâ— For what are your prayers and recâ—iving of Sacâ—amâ—nts which you th nk is the best serv ce of God but a provoking of the
his right over theÌ„ dearer then any creature is able to doe To bind the conscience is properly to enact such laws as binde all men simply both inwardly and outwardly at all times and in all places to obedience as to things good in their own nature under pain of eternall damnation Neverthelesse understand this without any prejudice to the Magistrates authority that all men are bound for conscience to obey Magistrates in their lawful commands not for conscience to him but to Gods ordinance and commandement and the common good intended in political laws which charity bindes unto 6 No Magistrate can exempt from obedience to the Lord. Therfore none can binde wherin God either simply will haue us free Act. 15 or wherein he hath bound us afore otherwise by his word or example recorded for our direction wherein Scripture is not plain in any rule For then examples binde Act. 4 Col. 2. Magistrates are but servants of the Lord therfore cannot exempt from obedience to him 2 Men cannot saue us from the wrath of God therfore cannot binde against God 3 Thâ—s is to set up another God when mens commands are observed against Gods It is foolishnesse therfore to imagine because the Magistrate commands men may doe such things as are not justifiable in the sight of the Lord and think that the sin lies onely upon the Magistrate and that they are free for it is but a cloake worse then that of Adam the woman gaue it me and therfore I eat what duty the Lord injoynes men or what sin he forbâ—ds no man can dispense wâ—thall 7 No man can exclude any officer or debar the execution of callings appointed and injoyned by the Lord Christ which is King of his Chrch Math. 28.19.20 For 1 No calling is appointed by Christ but it is a member and part of the Body and it is dangerous to lame or maym his Spouse 2 These are the gifts which the Lord bestowes upon his beloved and to rob her of them is a kinde of sacriledg 3 These all further the Kingdom of Christ and his glory and the good of men Who dare therefore or can hinder or take away any of these 4 This is to vaunt themselues as God like Antichrist 2 Thess 2. Wherfore a common errour is detected plainly to wit when men imagine Christian Magistrates may put down whom Christ hath set up Of such let all men beware for they seek themselues and not the Lord and to please men and with all hurt both Commanders and Obeyers 8 Princes haue no authority to giue to one calling that which the Lord hath appropriated to another that which is the Minister to giue to the Magistrate nor the Magistrates to the Minister These are severed of the Lord and therfore cannot be conjoyned by man Vzzah the King which is the head might not take to himselfe the office of the Priest much lesse giue it to others This is stealth Rom. 12. Our Saviour Christ would not take the office of a Iudge upon him Why is this written but to teach that though men haue gifts to discharge two such callings yet they may not conjoyn them 9 Princes are simply prohibited from making any mixture of Religion even in small matters Deut. 12.2.3.4 Lev. 19.19 For 1 it is a dishonor to the Lord to borrow fioÌ„ Idolaters 2 Every humane device abused by Idolaters is accursed and men may not convert it to the worship of God 10 Princes must stay where the Lord bids stay till they haue particular direction from the Lord what to doe further 1 Sam. 14. It was Sauls sin that went further then he should If men will doe but so much as the Lord enjoyns they will never doe more Also it is dangerous especially for Magistrates to transgresse the bounds prefixed them 11 The summe of all is that a Christian Magistrate cannot alter the outward worship of God Deut 12. This was Ieroboams sin it was Ahaz sinne it was Manasses sin the sin of the false Apostles Col. 2. For when the Lord will haue any thing altered he makes it known extraordâ—narily to his servants Nâ—â—ther is this any disparagement to Princes authority that they cannot enact and injoyne any of these thâ—ngs for thâ—s is the right of God who in this kinde hath committed all authority to Christ onely upon whose shoulder the government is in these things Princes may punish Hereticks and are bound to deal severely with such as haue made them and others even the Israel of God to sinne and so bring many plagues upon themselues their Kingdom for presumption in these sinnes See how the Lord punished Saul for daring but to sacrifice to the true God a right sacrifice afore Samuel came â—t lost him his Kingdom What is this written for but to teach us that Kings who will usurp upon Gods right the Lord will make them no Kings For he spoyles them that spoyle him How dealt the Lord with Vzzah for presuming upon the Priests office Did not leprosie cleaue unto him for ever for his proud presumption in breaking the bounds God appointâ—d Why was Ioash puniâ—â—ed for hearkening to his Prâ—nces aâ—d turning from the straâ—ght way of the Lord but to teach men that though they think the State will not beare another course then superstition and mens invention hatcht yeeldâ—ng thereunto they shall loose more by declining then possibly they can by withstand ng corrupt on What did the Lord to Manasses for setting up himself in the house of God And hath not thâ—s sinne chiefly overthrown the Roman Empâ—re brought the Turk in amongst us because Princes gâ—ue the beast their authority suffering him to appoint execute what lawes he would though never so much derogatory to the Lords own right Against thâ—â— sinne the Lord manifests his anger soon either threatning by his Prophâ—ts spir tuall judgen ents in loosing their respect wâ—thin a while poverty and weaknesse lâ—ke sicknesse to the body to seâ—z upon the Kingdom Wherefore be wise ô yee Princes and learned yee Iudges of the earth to discern not what best likes us and brings moâ—t liberty This they Psal 2.2 did well enough discern and chuâ—e nor what hath been of some continuance for Eâ—rours are ancient and Tares are sown when men sleep nor what is bâ—st agreeable to humane wâ—sâ—dome or grounds of Machivilian policy That is earthly wisedom and sensuall the bane of the Church But what is best pleasing unto the Lord. Discern who seek themselues and who Christ who are the servants of God and who worship Baal And serue the Lord in reverence kissing the Son lest he be angry and yee perish in the way of your desires Nource up no longer such cruell children as destroy their parents and take all in time to themselues as all doe to whom Princes giue more then they should Nource the Church and be as rain to the new mown field refreshing the righteous of the land that many soules may blesse you SECTION III.