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
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
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
wine but what they draw then selues But the Lord reveales himselfe to the humble There was never doctrine so vile but preferment and riches made â—t finde favorâ—tes Thâ—s the practâ—ce of the Church and test mony of the ancient witnesseth Ciprian Ambrose Tertullian c. By all whâ—ch may be understood Hebr. 13.17 Where obedience to their leaders is injoyned now these were Elders preaching and lay which had the government then of the Church therfore Christians are bound to subject to these 2 That of Iam. 5.14 send for the Elders of the Church may well be understood of this order of Elders being to perform many private duties specially â—f the Ministers should either be publiquely imployed or necessarily hindred 3 That Rev. 4.4 lâ—ving creatures having six wings full of eyes whâ—ch vision is of the â—â—â—bâ—e Church and fitly expounded For by wings are the helps meant which are spoken of 1 Cor. 12.28 and eyes that are within are the Elders which are as eyes for the people to see by and informing the Minister of their estate they fit him the better to speak unto the people which place so expounded is far more forcible to perâ—wade for this discipline then Apoc. 2 so expounded for Lordbishops for that exposition agrees not with the Scripture it wants all proofe of holy Wrâ—t to uphold â—t It agrees not with the practise of the Apostles who in Ephesus and Philippi set many that had the name and nature of Bishops as is plain both in Acts 20.28 and Phil 1.1 This agrees not with the word Angell who in this place signifies all that labour in word and dâ—scipline beâ—ng sent of God to the churches as the context proues in all the churches And as this poâ—nt hath testimony of Scriptures and of the Ancient so may it appear in all sound reason to be most fit for the church of Christ 1 To omit that this was in use amongst the Iewes in time of the old Testament and no way ceremoniall nor judâ—ciall but morall which the light of nature taught the Gentils after a sort in their civil government who with their Consuls had their Senate 2 Because the Apostles would not haue Ministers hindred in their study but to take heed to reading and med tatâ—on that they may by searching the Scriptures be made wâ—se to salvation and perfectly be furnished to every good work Therfore it is fitting there should be men of wisedom gravity and respect chosen to oversee the people and obserue their manners and doe lesse businesses in admonition and correctien 3 This best benefits the simplicity of the Gospell and of the Church now in the time of the new Testament where all outward pompe ceaseth which was used before in the Leviticall Priesthood to figure oâ—t Christs heavenly and wonderfull graces 4 To haue Churches so combined and consociated under one high Priest is meerly Iewish which was to signifie all ought to be subject to Christ the great high Priest who is come and alike in all if there be equall gifts All congregations are equall none having power one over an other and therfore each is to haue its Governours 5 Every congregation being a true church and so a perfect body should and must haue power to preseru it selfe by expelling and removing the dissolute and electing nâ—w officers 6 God hath given gifts unto men for this end which being so imployed bring great good and benefit to men further the Ministery keep all in good order and prevent dangers in the bâ—g nning 7 The Question being betwixt Lordbishops and these the expulsion of them is the introduction of these 8 There is no such danger in this government of corrupt on as where one man hath al in his hands he may corrupt a whole Dâ—ocesse nay Kingdom but thâ—se though evill corrupt but their own congregations 2 Here men are prone to be over-carried with antiquity the place being so eminent and the power so great but experience testifieth that where this government is used there is a more speciall blessing of God more purity and beauty in the face of these Churches wicked men are sooner found and more terrified But of this more hereafter Here one Question may be propounded that is why is not the duty of these set down in the Scriptures nor their names Answ A description of the Bishop and Presbyter is a discription of these Elders that are Bishops 1 Overseers of the flocks for these places contain rather a descript on of their sufficiency and morall part and holy conversation which ought to be in these though in a more excellent measure in the Pastors and Teachers then of the applying of them to these ministeriall duties which are proper to the Pastors This is plaine to all that considerately peruse the Texts And this answer is grounded on that 1 Tim. 5.17 where the Apostle intimats the work is an excellent work of them that rule well else why are they to haue double honour 2 Cals them by the same name that Pastors are stiled by as in the former places of Scripture If it be said their duty is not assigned the Answer is plain their office is to rule by the sword of the Spirit Word and churches censures reproofe and excommunication The rule and lawes are the word the manner is to be according to the practise of these duties in Scriptures being admonition reproof and excoÌ„munication of each wherof we haue severall and manifold examples Object 2. This brings men into base subjection which â—s not fit nor that men of state should be subject to such mean officers Answ 1 No Officer that Christ hath appointed ought to be accounted mean or bâ—se 2 It is not a subjection unto men but to the ordinance of Christ 3 Men are no more subject to these Elders then they are to be to the Ministry of the Word 4 It is nothing impairing the state or dignâ—ty of any one whatsoever for they are not to meddle w th these things but as Phisitians Surgeons seek the curing of diseases in the soules Ob. 3. If â—t be said now men are petty Popes there being none to over rule them The answer is plain here are many to rule Pastor Teacher Elder 1 These are bound strictly to the rule of the Word 2 Besides the Church may say to Archippus Take heed c. Col. 4.17 3 Other neighbour churches may ought to admonish them which if it take no place they are altogether to declare their judgment touching such a Congregation 4 The civill Magistrate is and ought to punish every congregation the leaders especially into sin and errour according to the quality and degree of their offence if they doe not conform to the right manner of worshipping God SECTION IX FRom this whâ—ch hath been shewed both against Diocesan Bishops and in just fying the wisâ—dom of God in lay Elders as they are called each may see what we are to judge of the Officers now in use amongst
served but mens amb tious thoughts never furthered the Kingdom of Christ Now this office is meerely devised by man For they deny them to be Elders mentioned in the Scriptures and how far different they be any man may see that compares them together Churchwardens haue no stroke in the discâ—pline or excommunication Elders were to tend mens soules and procure their good by admonition reproofe c. Churchwardens are to tend the church walls and see that there be a fair surplus provâ—ded and such Trumpery Elders sprung from Christ and mâ—ght look for a bâ—essing and protection in their calling These are from Rome and cannot expect any such blessing or protection from God in their course Elders were not annuall as these are 5 These officers uphold an unlawfull Hierarchy and Government they receiue their oaths wh ch is their enstalment from them wheras the church and congregatâ—on ought to choose and ordain them 2 They present all to them again giving them the power to punish and censure 3 They must obey every edict and precept that comes from them or the rurall deanes poore ignorant sotts more unlawfull officers then themselues This argument is firm against them since they that maintain Christs enemies are justly to be reproved and accursed if they doe not repent 6 Churchwardens as the government stands now are bound to most unlawfull conditions to present the true Min ster for not using superstitious ritâ—s to keep other Minâ—sters from preaching there except they haue licence to present men for not joyning with a dumb Minister and in a word to see that their Canons be execâ—ted to the full and herein they are instâ—uments of sin and mâ—anes of troubling the s â—vants of God which brings woe upon men This cannot be denyed The serpent was accursed for bâ—ing but the instrument of sinne 7 This is a great stumbling block to the Separation making them thâ—nk all our Church is and stands subject to Antâ—christian government For these depend of the Bishop aâ—d Deanes and haue a kâ—nde of Regency in the Church Wherfore considering these things brethren who haue been through ignorance or want of consideration hitherto m slead hearken and leaue off hence forth Your witnessing of the truth of Châ—ists Government without all doubt will bring more true rest and peace to your soules then you can finde comfort in your outward peace which you may reap by conforming to mens wills and pleasures Consider how you undertake the profession of Chrâ—st with a full puâ—pose to â—eau all to enjoy him Let me intâ—â—at you for your own good that you will throughly and seriously consider of these things in your own hearts and cover not your selues with some fig leaues that you or others may find for you What a daunt ng will it to be the opposits when the peoplâ— stand against their courses And goe they cannot that want legges or feet which you are to them Think what every age hath given for Christ and his pure worship and shall wee giue nothing So metimes reformation and discipline beginnes with the servants who for shame driue others from their unlawfull courses Howsoever keep your selues that no unclean thâ—ng touch you and that you kâ—ep nothing unclean to defile others withall SECTION X. HAving shewed in the former Treatise what Officers are unlawfull springing up with Antichrist and therfore in all reason to die with him Now lest any should conceiu we herein would put all oâ—t of order It will be expedâ—ent to shew such offices as Chrâ—â—s t hath left â—n his Church for the good of mens bodiâ—s which are a cording unto theâ—r necessities to be disâ—â—â—buted â—nto E ther men want outward meanes for wh ch Dâ—acons are appointed or are weak and sickly or tâ—avelling strangers and need attendance for thaâ— end the Lord hath appointed Widdows 1 For Dâ—acons Act. 6 we haue the institution divâ—nely expressed the Apostles though carefull to still all complaints yet having greater care of mens soules would not be hindrâ—d in the Ministery of the Word knowâ—ng and affirming that the preaching of the Gospell is the highest work of the Ministery Where men may obserue that conscâ—onable and wâ—se Minâ—stâ—â—s that seek to doe the r duty to the Lords lâ—king w ll not adâ—oyn other offices to the Mâ—nâ—stery of the Word For men receiue grace but for th s or that Calling and one will hinder an other be men never so provident But by the way lest any should think Constables or Churchwardens or the like sufficâ—ent enough for this businesse as the Apostles weâ—e most carefull of their own Call ng so doe they teach an excellent course for the provision of the poore to choose men of good report full of the Holy Ghost and of wiâ—edom which they might set over this businesse Thiâ— being very gratefull and acceptable to the whole Assembly they set seven before the Apostles who by imposition of hands and pâ—ayer ordained them and admitted them into this office which greatry and wonderfully furthereth the Gospell as it is the nature and property of all Gods ordinances that comming together they may further one another the coÌ„mon good which men receiu by theÌ„ whence we haue the necessity of this ordinance of God lest the Ministâ—r should be hindred in his calling 2 The institution by the coÌ„mon coâ—sent of the Apostles which now bâ—nds all in the new Test they being the foundation of the church of the Gentils 3 Election by the church and ordination by the Apostles and 4 the benefit arâ—sing hence This place is so plain that me thinks an ingenuous heart that loues the truth wayes of Chrâ—st reverenceth the minâ—stry of the Apostles shold not cavâ—lâ— but yeeld willingly hereunto For what the Apostles taught the people to doe Christ had coÌ„manded afore Mat. 28.21 For they in their Ministeâ—y could not erre Onely one excâ—ption may be made That if this were so nâ—â—dfull an Ordinance then why did they not teach â—t the châ—rch afore The Answer is plain 1 Because the Lord would haue men to see the want of this ordinance of God that so they mâ—ght discern the necessity of it and not think they were burthened with more Officers then need requires 2 H thâ—â—to the church was but newly gatheâ—ed and as soon as â—t came to be incâ—easâ—d so soon tâ—ey appointâ—d this Office A second gâ—ound is that 1 Tim. 3.8 where the Apostle sets down as of Ministers so of Deacons what men they ought to be honest c. Thâ—s belongs to us as well as the former of Ministâ—rs 2 The Apostle directly affirmes that Tâ—mothy according to his direct on should carry himseâ—se in the house of God which is the Church of the living God and the pillar and ground of truth v. 15 which glorious titles why are they added but to shew that no man should dare to come and exâ—cute any office in the house of God saue such as were called and fitted therunto 2
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
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
as the pearle As for them that respect the Word as they respect an other history or never busie themselues about either knowledge faith or pâ—actâ—se From these Truth the heavenly Manna shall be taken away and chaffy Traditions which w ll damn their soulâ—s shal be sent them Thou therfore must loue the truth rather then thy cred te be content to change thy minde when the light comes buy it at any rate 8 That thou be resolute to walke in the truth Ioh. 7.17 though it cost thee all thou hast For he that hates not father mother house lands and all for Christs sake cannot be his disciple men must cast up their accounts afore what the truth will cost and resolue to giue the full price even to hate their life for Christ All must deny themselues therfore take up their crosses and follow Christ Math. 6. All that eâ—de to know and reason onely all fearfull ones that dare not follow the light darknes shall cover them they shall be l ke Pauls companions Act. 9 that heard a sound but saw not Christ neither heard what the Lord said unto him 9 That men hate the whoore of Babell throughly all her abominations Apo. 14.4 it is â—hewed who she is how dangerous a thing it is to communicate with her Apoc. 14.9.10 else how shall they come out from her Such therefore as th nk it no way so dangerous to communicate with Antichrist and are of such quiet disposition that they can well enough brook Popery shall be like the scorners that seek wisedom but shall not finde it for men must hate all vain inventiventions that will haue the truth dwell with them 10 Such as judge not of Religion and the worship of God either by the pleasing of our senses liking of our own heart or judgment of carnall reason Numb 15.39 for these are not admitted to judge of the Lord nor his wayes nothing but the Lord and that which is from him can or may judg of the Lord. As for such as seek for carnall delight rather then true edification and judge by themselues what the Lord requires and approues no marvell if they like a strangers face better then of their own husband For nature goes a whoring after mens devises and is ever fond of it own inventions Math. 15 like the Iewes that would offer up their children to Moloch but robbed the Lord of his tithes 11 Such are willing to be instructed of very babes becomming little children like eloquent Apollos that was content to be catechised by Aquilla and Priscilla men must learn the truth especially where it is practised and many Truths from them that are weaker and farre more ignorant happily â—n other things then thy selfe humâ—â—ity and wisedom dwell together Paul though he had seen Christ â—n the way he must goe to Ananias to learne further what hee should doe Act. 9. Such therfore as despise learning of any saue the great Rabbins and ancient Fathers and will not be beholding to any â—eane persâ—â—age for most difâ—â—cuit truths are like the proud Corâ—â—thians 1 Cor. 12 doubtlesse such shall goe astray with the Pharisies Ioh. 9. 12 Such as by the spirit of God in themselues understand the Scriptures in some measure and try the spirits both writings and speeches not depending upon any 1 Ioh. 4 1 Thess 5. For every man is a lyar and may erâ—e and the Church must be built upon the foundation of the Prophets and Apostles upon the Rock Chr st Wherfore such as ground onely on mens opinions or the Traditions of the Elders are mens Disciples and God may justly deny them the knowledge of saving Truths Let all men take heed of this Popish evill of an implicite faith for it is naturall to all men it giues way to all superstition it is grosse negligence not to respect what seed is sown in thy soule And to end all remember these two things 1 That men depending on others shall ever be uncertain for men doe change and vary 2 In all times some points of Religion very needfull to be known are mysteries to the learned world hid from the wise and prudent Math. 11. 13 Receiue each truth for conscience nothing for singularity or novelty to content the state present or to please men for such are hypocrites that Christ is an offence unto For though in some things corruption be resireyned and the branches cut off for a time yet hereby corruption is dangerously nourished and more deeply lodged in the heart which will break out at last with much violence to the great discredit of the profession witnesse Iudas Saul and them that goe out of the Church in all times such hang upon the Church but are dead members neither let any thinke we desire such schollers and followers nor let the world imagine they haue gotten a great prey when they haue perverted a learned scholler For he is but as a withered branch that Christ hath cut off fit enough and for nothing else fit but to build up the Kingdom of Satan Nor let Gods servants be discouraged as though they were quite overcome when they loose a seeing Champion for his spirit that was good he leaues behind him in the Church an other shall inherit it and injoy his Talent even he that had most afore and is found most faithfull See thou be not content with a form of Religion denying the power thereof such a one as comest neere the Lord with thy lips and honourest him with thy mouth but thy heart is farre from him Such the world is full of in all ages which makes men ready to entertain will-worship and any devise of man if therefore thou seek not to proceed by sound judgment in Gods service doing nothing but what thou hast warrant for from the Word or coldly worship God without any zeale or chearfulnesse or without true reverence of his great Majesty and faith in Christ Never expect the Lord should manifest his will unto thee in these Truths following SECTION II. THus Christian Reader thou seest what to repent of in former times and what haue been the mayn lets and impediments of thine â—ucrease in knowledge using the meanes wherfore when thou distâ—â—tâ—â—t and scornest happily at the grounds following see thy consc ence accuse thee not in some want of preparation which doing I doubt not but we shall be of the same judgement or at least haue the same heart and mutuall loue according together For pride and prophanenesse and men-pleasing cheifly sunders the affection when thou readest set thy seâ—fe as in the presence of God to learn from him and doe not wi fully shut thine eyes against any light that shines from heaven Now that with more facility wee may passe to the severall doubts controverted I will propound through the grace of God some generall grounds from whence light may be fetched to determine all oâ— the most of thâ—se or the like questions 1 The first ground that all will-worship
seats of more ambitious spirits though inferiour in gifts did challenge superiorâ—ty by a kinde of succession 5 The dignity of the Cities and liberallity of the first Emperours did much help forward this businesse not intending any hurt For the mystery of iniquity did worke cunningly and invisibly Having removed out of thy minde what blinds many an eie now a little consider what grounds the Scripture affoords against this form of government And first that Luk. 22.24.25.26 whâ—re the Disciples contending who should be greatest our Saviour remoues this conceâ—t by shewing them plainly they stroue for that their condition was not capable of For the kâ—ngs of the Gentiles and their officers haue both tâ—mporall authority and great Titles fitting their estate But you shall haue neither such authority one over another nor such titles but he that is greatest in gifts and respect let him arrogate no more over his brethren then if he were the least This place is plain not onely against ambition but superiority in degrees authority and titles 1 Because it is made a property incommunicable of Princes and Civill Magistrates to haue such authority 2 Because Christs Kingdom must not be like the kingdoms of earthly Princes but like Christ conversing amongst his schollers In the 27 vers hee shewes directly though we were masters yet we should be amongst them that are under us as if we were servants The first part therefore shewes their foolishnesse in desiring that which could not be given them which was indeed ambition The other reproues their desire of commanding and Lording over their fellows 2 The second Argument against Lord ruling Diocesan Bishops is from Acts 20.28 where the Apostle shewes the office and nature of an Apostolicall Bishop which is a person set over a flock by the Holy Ghost to feed that Congregation of Christ with others Heere by feeding according to the usuall manner of Scripture Discipline is meant too as may be gathered from Ezech. 34 and Ioh. 20. In which places feeding extends to all Ministeriall duties whereby the good and salvat on of the flock may be procured This place proues 1 that there should not be one alone but many which haue the care of the same flock 2 That they are all bound to tend the flock exercising discipline to the same for the Apostle speaks to all 3 Though there be difference in respect of the dispensation of their Ministery yet they are alike in respect of the generallity and extent of their charge secondly in that all are to concurre and haue their severall gifts and diligence imployed both in doctrine and discipline 1 This place upon this ground quite overthrows Diocesan ruling Bishops because they are alone 2 They haue no pa t cular flock and so by consequence are no Ministers 3 They challenge sole jurisdiction to themselues and their officers debarring all others from medling 3 A third place of Scripture 1 Pet. 5.1.2.3 Elders are to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseeing the state of the flock over which they are If therefore the Elder and Bishop bee all one and that the Lord hath put no dâ—fference bâ—twixt them then there ought not to be one alone which either is to arrogate the name or nature of Bishop This place is strengthened from the place fore-alledged Act. 20 where the Elders are first called Presbyteri afterwards Episcopi This is plain in Tit. 1.5 compared with the 7 vers where Elder and Bâ—sâ—op are all one Where God hath appointed many to one common businesse man may not restrain it to one This is to adde to one and diminâ—â—h from others both which bring câ—â—ses upon the doers 4 Phillip 1 There were divers Bishops in one Citâ—e therefore in those times one alone had not any such Diocesan Bishoprick as ours claym All that were exercised in any Ministeriall function or imployed for government are saluted by the name of Bishops Therefore it is plain one alone was not Bishop nor one more then another By which may bee shewed plainly that the Angell Revel 2 signifies the whole body of the Ministery For Metaphoricall places must be expounded by plaine places So Psal 34.8 79.2 and in many other places 5 Ephes 4.11 1 Tim. 3.1 where the Apostie describes the Ministers and Officers of Christ he hath not mentioned any such one which should haue the superiority and jurisdiction which proues firmly there ought to bee none such for no work no office Now the holy Ghost hath not assigned any such work to any 2 The Holy Ghost describeth most exactly the office of the high Priest and his garments apart from the ordinary Priests So hee would now if there had been any such order in them 3 1 Tim. 3 Hâ—e describes the oâ—lice of Deacons and Widdows and would hee not these 4 The Apostle salutes in his Epistles all Orders Phil. 1.1 and there is no mention of a Diocesan Bishop 6 Argum. Discipline is in the hands of the Ministers and Elders whole Church Math. 18. Therfore not in one mans hands This place is firme for the Church is made the highest to which the last appeale is and that which rents and severs corrupt members from the body This therfore cannot be one man For Ecclesia ever signifies a company and number comming together All these places are firm and mainfâ—â—â— plainly the unlawfulnesse of any Diocesan Bishop Now follow some reasons proving the same truth that there ought not to be Diocesan Bishops Reas 1. Christ measureth out gifts to all according to the place and office they sustaine and are to discharge But no man hath gifts sufficient now to dischage this great and weighty calling to execute discipline over a whole Province That this is plain appears in that the Apostles themselues appointed in every Congregation Discipline to be executed and did not arrogate authority over the Churches but gaue charge that each Congregation should execute discipline it selfe 2 It as hard if not more difficult to execute discipline as to feed all a Diocesse or Province by teaching But who dare arrogate so much to himselfe 3 Who is there now a daies that hath an hundred times more sufficiency then an able Minister which hee must haue by proportion having so many charges under 2 It is not lawfull for man to devise a calling and office which excludes any Ordinance and Calling appointed by the Lord for that never comes from heaven But Diocesan Bishops exclude Elders that are appointed by the Lord as may appear 1 Tim. 5.17 and â—haâ— more fully hereafter God willing be shewed 3 If Diocesan Bishops were from God they should haue place in the Church according to the quality of the work wherin they are exerc sed and for which they are cheifly instituted But they haue no place according to the work of Discipline vvhich is infeâ—â—our to the Mâ—nistery of the word as serving onely to make it effectuall whereas they hold a place aboue the most painfull Ministers of
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
should make but such an offer that were well able to perform it and thereto binde themselues would not your hearts be glad like the Levite who having served Micah being offred a great place to be Priest to the Tribe of Dan made no question Why think brethren God is most true and all-sufficient and he that writes this hath experience of it wherfore neglect not such great kindnesse of the Lord offered unto you And look as David said to the men of Iâ—dah Why are yee last to bring home the King so may I say unto you why are yee so backward to bring Christ into his Kingdom As your places were the means to set up Antichrist in his Throne so let your voluntary forsaking of them be a meanes to pull him down Oh think what a blow it would giue him and how it would shake and overthrow the very foundation of his house You know not how many might be woon by this you know well Sampson that hee might be avenged on the Lords enemies laid down his life So much more should yee part with your state and pompe which is but vanity and will fade like as the grasse and floure of the field You know one of your Predecessours who left off his Bishoprick as too heavy a burden for him How should your names flourish in all after ages Wheras if you doe continue you make your selues guilty of the sinnes committed in and by those callings before You shall fulfill the measure of your iniquity you shall corrupt other Nations for a while as the Pope did and then know for a certainty that either you shall be given over as doggs as hee hath done the beast of Rome or else the hand of the Lord will be in terrible manner against you You cannot but discern how unprofitable nay how hurtsome you haue been unto the Church of God if you well consider but the present times Oh let not coveteousnesse or ambition make you stop your eares or be like the stiffe-necked Iewes that gnasht their teeth at the sharp reproofe that Stephen gaue them But hearken to me that God may hearken to you Take these things from loue in him that writes who seeks your good and having begged it at the hands of the Lord hopes at least in some to see it come to passe SECTION V. FRom that jurisdiction which these men claim we come now to their temporall sword the best weapon to defend a bad cause withall In handling whereof we shall be the more sparing because it is both more evident to all and more largely stood upon by others Herein the 1 Ground is our Saviourâ— Refusing to devide the inheritance betwixt two brethren who was all-sufficient because it was without the compasse of his calling to leaue an example to his Ministers to the end of the world what to doe Though it may seeme profitable and a great meanes of good as this might yet it proues contrary for things proue not according to mans purposing and intendment of them but to the Lords institution and appointing of them 2 Ground Christs Kingdom is not of this world Ioh. 18.36 not an externall kingdom as learned Whitakers obserues against Bellarmine but internall These differences aâ—â— assigned by him 1 outward Kingdoms haue certain and visible Kings Christ is a heavenly King acknowledged not seen by the eyes 2 in externall Kingdoms subjects aâ—â— governed civilly Christ governes his spiritually 3 Externall Kingdoms are grounded and upheld by power riches armies and outward succession but Christ preserues his Kingdom by a secret power and force 4 Outward Kings are ordained for outward benefites of this present life Christs kingdom is in spirit and inward blessings Wherfore Christs Kingdom should endure â—f all Princes in the world be against it As â—s there affirmed â—n h s first Question Whether the government of the Church be Monarchicall 3 Our Saviour Christ directly affirmes that he sent his Disciples as he was sent being baptized with the spirit and so the Apostles before they went their embassage were sent to preach and therfore were to rule with the power of the spirit not by any externall oâ— humane power 4 Our Saviour forbids his disciples to exercise authority over one an other as Kings and Princes as is shewed before This place is firm against the temporall sword so alledged by Mr. Whitakers What hath a Bishop to doe with Empire or government a Priest with a Scepter Christ leaues no such power nay plainly forbids they should be temporall Princes This is the voice of the spirit of God 5 The Apostle Paul 2 Tim. 2 saith No man that goeth a warfare entangleth himselfe with the businesses of this life that hee might please him that hath chosen him for a Souldier whence it is plain every man is bound to attend on that office and bend himselfe therunto whâ—ch the Lord hath assigned him 2. That men that doe not so cannot nor doe please the Lord therfore to entangle themselues with the businesse of this life is against all heavenly wisedom 6 1 Pet. 5.3 Ministers are charged not to rule over the heritage of the Lord To whâ—ch place I doubt not but if the adversaries had the like for them against Elders they would not doubt to throtle that Ordinance of God If any say this place cannot be meant of temporall authority because they could not haue it in those times Princes being so adverse to them To this the answer is easie first the Apostle wrot this for us also that should come afterwards secondly then they might affect it and seek it and over the Church after a sort usurp it the people standing â—n such awe of the Ministers in those times And there is in this place an excellent motiue to disswade from Lording â—t over the people for they are the inheâ—â—tance of God and of Christ and it is dangerous to challenge dominion over his possession 2 There is as excellent a way frewed whereby they might draw on the people and bâ—â—ter then by compulsion that is by gâ—ving good example unto them which by taking thâ—s upon them is left off 7 The Apostles would not leaue their calling of the Ministery of the Word to provide for the poore which is a duty very necessary in it selfe therefore who is he that makes conscience of profiting the people and the discharge of his Ministery that dares offer to take this charge upon him Besides these plain grounds plain reason evinceth the unlawfulnesse hereof For Reas 1. To undertake such another calling as makes a man unfit for each is meerly unlawfull and â—nprofitâ—blâ— herein hee wrongs the Church and Common-wealth So doe thâ—se men For who is sufficient for these things saith the Apostle speaking of the Minâ—stery And if these bee a burden great enough for any of the greatest gifts to goe under what if an other be laid upon the same mans shoulders Sure hee can carry neither but must nâ—cessarily eâ—ther cast off the
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
lightly passed over And the rather because they must liue in some pompe and worldly dignity and haue so many in their courts which liue upon the same meanes By this we may discerne what to judge of their excommunications for there ought to be for open sinnes unrepented of the persons being admonished therof and to be denounced by the Mâ—nister and agreed upon by the whole Church Whese therfore the cause is meerly good for which men are excommunicated that is to say either for performing some Christ an duty or refusing subjection to mens tradâ—tions in the service of God there Christ absolues Ioh. 9. 2 When it is not done by the church that hath the keies but by some usurper that hath no right unto it it is like the sentence of a drunken man upon an other to be hanged or stabd because he will not pledg him or carrouse No mans sentence but the Iudges condemns nor any but they that God appoints judges Neither may men seek absolution from them for they haue no authority 2 Their excommunication is the crosse the Lord would haue men bear if we cannot avoide 3 They sever us but from the world and driue us neerer to Christ 4 It maintaines them in their usurpation covetousnesie and prâ—dâ— to seeke unto them Quest 2. Whether a man may sue in their courts Answ For causes Ecclesiasticall oâ— criminall which come within compasse of the to be punished I think â—â—s unlawfull For 1 men must rather protest against this woâ—k of darknesse 2 These things may and ought to be ordered by Arbâ—tâ—ators if it be possible if the lawfull Magistrate fail suffer all c. And the a gument against suing one another 1 Cor. 6 holds more firmly against this first those were lawfull courts these unlawfull secondly it was scandalous then so it is here for they are as great enemies to sincere Religion as these were thirdly though a mans cause be never so good yet thou being one that fearest God truely they will sentence thee and pronounce unrighteous judgement against thy person not minding the justice of thy cause For a good man makes a good cause bad there as an evill man procures favour to a bad cause fourthly their authority is as Ecclesiasticall which is not in the Kâ—ngs power to grant but must proceed from Christ fifthly they haue lost the keyes to whom they were gâ—ven Wee haue spoken of the first of those call ngs which flowing from the office of Diocesan Bishops is unlawfull Now of the second that as Church wardens comprehending those other bound to the same things they are enjoyned to Against which though the former grounds overthrow theâ—r callâ—ng yet more speciall are to be adjoyned because it â—s hard to root out any such long customary office though unlawfull For besides that most men preferre custome before the law of God they doe not once make scruple of any thing â—stablished but swaâ—low all that is presented unto them without examination Wherfore that with more facility wee may end this controversie obserue these grounds 1 That all men are bound to preseru that liberty which Chrâ—st hath purchased and bestowed upon them Gal. 5.1 And we are expresly b dden that men should not haue dominion over us eâ—ther over our soules to beleeu ye ld to what they teach Col. 2 or bodies in spiritual consideration for we are Christs 2 Every subject is bound to fight and striue with spirituall weapons â—or Christs Government and Kingdom to be set up where he is 3 That the meanest office under an unâ—awfull forme of goveâ—nment â—s part of that government and though not to deeply pâ—â—nged in sin as othâ—rs yet gâ—ilty of theâ—r sinns that are chief in a measure 4 That theâ—e â—s no part of Christs Kingd m nor no truth of the Word so small bâ—t â—t is worth suffering for and dying for as the godly Iewes surfered bâ—cause they would not cat Swines flesh Vpon these grounds and the like how discrepant and opposite these are to the government of Chrâ—st Foâ— 1 these keep out the Lords own Officers of ruling Elders which we haâ—e proved Christ hath left in hâ—s church they being in the Apostles t mes not contradicted bâ—t approved and therefore of Divine Institution In this respâ—ct tâ—erfore they are like Diocesan Bishops who keep out Ministers and people too from their right in government of the church though they doe not equall them That they doe kâ—ep them out it is plain for they take upon them now to order things for the churches government so that ignorant people can discern no want This argument is firm because one ordinance of God doth not hurt nor keep out an other 2 That which keeps out Gods ordinance keeps out the Lord wâ—th some specâ—all blessing for his children present in each of his oâ—d nances 3 This in part sâ—uts the Kingdom of God A second argument against Churchwardens is because these are corrupted and degenerated like the office of the mâ—nistery that was quite changed â—nto a Priesthood in times of popery So as now they haâ—e lost their right in government of the church and yeelded shamefully to Antâ—christ whose servants and vassals they were so long time together So as it is not more lawfull to be a Church warden then a Masse-priest for both of them receiu their present being from the man of Sin This argument is firm because such retain the Mark of the bâ—ast in part 2. The same l ght comming and the same spirit in a great and powerfull manner that was in the Apostles times all darknesse and corruption ought to be removed 3 These keep out the Deacons who are expresly commanded and appointed Acts 6 1 Tim. 3 and confound this with their office which shews both their office to bee new and unlawfull For that the Holy Ghost establiâ—hed the Apostâ—es both gaue charge thâ—y should be elected and they were in the pâ—â—mâ—tâ—ue Church many yeares togâ—ther tâ—â—l Ant christ got the day and sâ—t up â—â—s throne This is no small wrong to the church to keep out those that were to dâ—strâ—bute to the poore so carefully in each congregatâ—on that there should be no want to any they eaâ—â—d the Mini sters and therfore are called Helps of which hereafter Wherfore as Ester spake of Haman in procurâ—ng the overthrow of the Iewes The enemy could not recompence the Kings losse no more can they foâ— they wrong the poor giue not such testimony of their loue and liberallâ—ty whâ—ch the office of the Dâ—acon doth proclaim and make vâ—sible to the world Neither must wee think it enough that there are good lawes established For experience witnesseth the necessity hereof nâ—â—ther ought men to confound what Chr st hath severed The Chrâ—stian Mag st ates duty is to see both Minâ—sters and people subject to Christs Ordinances not to invent any new 4 An office devâ—sed by man ever serues man not God witnesse all the Hierarchy dev sed by Pope who
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
conscience without warrant from the Word You that accuse the truth of God of faâ—â—ood that oppose hoâ—â—nesse and sincere obediâ—nce to the whole word You that make sad the hearts of the righteous and preachâ—ng pleasing things stâ—â—ngthen the hand of the w cked that none can retâ—râ— from hâ—s wickednesse that propound the truths you teach generally and confusedly in frothy eloquence glorying to fill your Sermons with patcht up sentences of heathens Beware and turn and flie from the wratâ— to come You lay open the land to mâ—sery Will not that moue you to pitty And to stir up your selues to preach sincerely and dilligently you bring the bloud of soules upon your heads Ezech. 34. Woe be to you without repentance for the Loâ—d will be sanctified in them that come neer him and you shall be despised or destroyed The Lord will raise him a faithfull Samuel in your sted who shall speak his words faithfully to his people Shift it not off saying this is the word of some malicious foolish Puritan for these woes are against such sinnes which whether they be in you I referre it to the Lord your own conscience and all indifferent men to judg This I would not haue thought as spoken against all that conform God forbid But against such as conforming or not conforming liue scandalously and are â—nemies to the Gospell of Christ not enduring others should exceed them â—n gâ—fts or paâ—â—s in their Mâ—nistery or in strictnesâ—e of lâ—fe Hear you or else the Lord will curse your blessings and your great lâ—vâ—ngs shall make you the more miserable SECTION XV. TO proceed without wâ—tnesses by the oatâ— ex officio is not lawfull against any especially against Mâ—nâ—sters For 1 It â—s agaâ—nst the law of God Deut. 17.4 19.15 this law is confirmed by Chr st and his Apostles in the new Tâ—stament 2 It is agaâ—nst the law of nature to accuse our selues nature teacheth men to procure their own good 3 It is against the direct command of our Saviour Math. 18 where he would haue no censure of the Church to pâ—sse upon men except they being admoniâ—â—ed be proved by two or three wâ—tnesses to bee obstinate 4 It is against common reason that Ministers and Christians that are subjâ—ct to most vile and false reports should be forced to purge themselues upon every light and vaine persons informatâ—on 5 It is against the rule of Paul 1 Tim. 5 Against an Elder receiu not an accusation under two or three witnesses 6 It is against the laws of the land both Statute and Common laws 7 It is against the nature of an human law which is but to punish for open sinnes Deut. 17.4 8 It is to search the thâ—ngs God leaues by his providence to be revealed in their time 1 Tim. 5.24 Some mens sinnes goe before and some follow after 9 It is against all equity For men may be both judges and parties 10 It is against the law of loue to accuse our brethren and it it is to play the divels office 11 No law nor custom of Nations saue the Spanish Inquisition useth this for searching out of true Christians Acts 25.16 12 It is against the speech and solemn profession of Doctor Whitgift that any should haue this oath urged against them in case of life liberty or scandall 13 It is against all conscience that a man should bring himselfe into trouble If the Lord or his Magistrates do inflict a punishment patience may bear and the Lord may giue strength But who can look for such peace when we are our own executioners 14 It is against the practâ—se of our Saviour Chrâ—st who being accusâ—d and asked many things of scandalls would answer nothing onely he witnessed a good confession touching his person and his office Matth. 26 27. 15 It is to approue of some speciall priviledg in these men which is not in any other of his Majesties officers for justâ—ce that these ex mero officio should proceed against men 16 From the inconveniences men fall into that take this oath The aâ—ticles and interrogatories being drawn as snares to intangle men in and to get matter against them when they can finde none apparant 17 It is against the law of friendship to reveal secrets and especially for Ministers 18 As it is now used it will not free men from trouble for they use extremities to them that take it except men forsake their sincerity and yeeld to their wills 19 It is against the nature of an oath which is to end a controversie amongst men in causes criminall before Iudges neither can any use hereof be given 20 It is against the word of the Lord in Ieremy Thou shalt swear in judgment 21 Wisedom in Governours hath other means then this to find out secret offences wâ—tnesse Solomon Object 1. The woman suspected of adultery was to purge heâ— self Answ The thing there suspected is very evill such as might dissolue marriage 2 It is Ceremoniall witnesse the Ceremony annexed to it having joyned with it a miraculous event in the guilt e. 3 The thing is known about which shee is to be sworn 4 It is but one particular case not many interrogatories Object 2. Exod. 22.10.11 The man that is suspected of theft ought to clear himself by an oath Answ It was before the Iudges of the land 2 It was in cases criminall that were simply evill and not in cases of conscience 3 There was an open wrong and losse to the one paâ—ty 4 It was but to one particular not to â—nsnare him any way 5 His oath ended the controversie Now these things cannot be found in this for it is not bâ—fore the Iudges of the land though I would not much stand wâ—th them for it yet it hath ever been of evill report for Ministers to deal by vioâ—ence in so much as in tâ—mes of Popery the Clergie so called were abashed themselues to condemn any 2 These things for which they object the oath to us are meerly good and not punishable by any of the laws of the Land It is necessary first to convince the party that to doe such things as are objected suppose to meet together and pray are simply evils and sins 2 to proue them punishable by the laws of the Land 3 Here is no wrong by the exercises of Religion to any but much good what difference there is then any may discern 4 Here are many insnaring interrogatories and men search not so much for the truth as to wring it out after such a manner as may be prejudiciall to him that sweareth there is as much subtilty and uncharitablenesse shewed herein as in any thing 5 In this oath the controversie is not ended but many times begun SECTION XVI HEre it will not be amisse to insert some â—hings of the communion wh ch the 〈◊〉 may haue in private to perfoâ—m private duties Fâ—â—st therfore oâ—serue these grounds 1 What duties cannot be performâ—d in publâ—que ought to be performed in pâ—ivate
2 That God hath not restrained nor bound any pa t of his servicâ— to the publique places onely but so as necessity urgeing we may usâ— the same in private it bâ— ng not against the nature of the Ordinances 3 The Ordinances of God are properly the inheritance of the châ—lor n of God 4 The Communâ—on of the Sa nts ought to be to build up one an other Hence it will follow That it is not unlawfull to preach the woâ—d prâ—vately For 1 Christ dâ—d it in every house whose example in all morall things without all question we are bound to follow 2 Thâ— Apostles Acts 5 they had then tolleâ—atâ—on to preach they were not prohâ—bited herein they followed Christ and we are therfore to follow thâ—m 3 The Apostâ—e Paul Act. 20 20 makes this one Argument of the conscionable discharge and faithfulnesse in his Callâ—ng that he had taught from house to house 2 He propounds h mselfe as a pattern unto them 4 Mâ—nâ—sters are the laboureâ—s servants to the Church and ought therfore in private and publâ—que to instâ—uct them 5 Act 8 Phillip joyned to the chariot whence it â—s plain the Loâ—d wâ—ll haue his servâ—nâ—s to takâ— all occasions to win any 6 That which may tend and is â—equisite to edâ—fication beâ—ng the desire of Gods children ought and may be used by the Ministers but prâ—vate teaching may and doth build up â—uch Ioh. 11. 7 Mâ—nisters may reade the Scriptures and therfore giue the sensâ— and teach the people to make use of the same 8 Thâ— t uth of God must be taught and when â—t cannot in publique then â—t must bee taught in private altogether 9 None but Popish Canons and German interâ—ms were ever aga nst it till now 10 The fâ—nction of the Ministery is so large and waighty that take all occasions and doe to the uttermost yet much a doe to doe our office in any sort 11 There are no sound arguments against this course for Christians to be exercised in private onely such reasons as savour of sloth or profanenesse are brought against us 12 That which every private man is bound to that the Ministers of God are much more bound to But private men are bound according to their gifts Deut. 6 and Deut. 11 to instruct and admonish and stirre up others Neverthelesse this ought to be done so as men doe not neglect publique meanes for which private should prepare and fit us 2 So as Ministers doe not disable themselues from doing the publique duties 3 So as men doe not neglect any necessary duty in their speciall Calling A second kind of communion is to admonish and reproue some scandalous professors for these men may meet together For 1 Discipline is the healing of the sick soule and finding that which was lost which all in their place are bound to Math. 18. 2 Paul commanded the Church to meeâ— 1 Cor. 5 for this end 3 Men that doe not reproue others are guilty of their sins and hate them Lev. 19. 4 Examples of all times warrant this our Saviour Christ in absoâ—vâ—ng the man cast out Ioh. 9. 5 Gal. 6.1 A charge is laid upon all that are spirituall Brethâ—en therfore I beseech you consider these things mens soules are precious the divell is politâ—ck ever like a roaâ—ing Lâ—on watching for his prey the longâ—r men hold on in any course the hardlieâ— are they reclaymed 6 Men dâ—paâ—t ng away draw many others with them and so Christ looseth many sheep for want of tending 7 In common dangers when publique helps are wanting every one is more tyed to his bâ—otheâ— â—oue in this câ—se must especially appear A third kind of Communion is to exhoâ—t and stirre up another by conference and to repâ—at Sermons this ought to bee though dâ—scipline be set up at times convenâ—ent 1 Hebr. 10.24 25 Men must consider one another to provoke to loue and good workes 2 Men must not forsake the Assemblies which are private Meetings since each must exhort one another Every man is bound as hee hath received the gift to minister the same 1 Pet. 4.10 therfore men ought to meet 3 Private Conference helps each ones weakenesses both in memory and understanding one doth supply anothers want 4 Ier. 6 Men must stand and inquire 5 These exercises make men blessed and happy Psal 1. 6 Experience proues them to thriue best which use these meetings in a holy and reverent manner 7 The practise of all ages witnesseth this Mal. 3. 8 The nature of Gods spirit is to draw the Saints together in one where in a more speciall manner hee is present assisting them A fourth kinde of Communion is to pray and humble themselues this is plain Acts 12 where the Holy Ghost records it and the fruit of it appears in Peters deliverance and Ester 2 No duties that may possibly be performed ought to be omitted when the Lord â—als for them These duties of fasting and prayer the Lord calls for in time of calamâ—ties Math. 9. 3 Eveâ—y Christian ought apart to fast if hee haue no company or no convenient meanes wâ—th others as Daniel Nehemiah but ever we must covet as much as â—s possible to be together where the Loâ—d is especially present Act. 13 Math. 18. 4 Many private and more speciall causes which are matters of gâ—eat waight and urgency which are to be commâ—nded to the Lord with fasting this being the means which ever the Saints haue used to stir up themselues and others by Luk. 2. 5 It is a sin not to be expiated bringing certain judgment when men doe not fast and humble themselues the Lord calling therunto Isa 22. 6 Experience sheweth this practise to keep life in men and preserue them from deeâ—â—ning to keep a foot the ministery of the Word Act. 13. 7 The divell and our own corrupt natures are speciall enemies to this exercise of Religion 8 Onely the true children of God can discern dangers plainly before they come therfore thâ—y ought to meet together though others doe not that see no danger By all this we may see whence that advise is which is too much followed to wit to bring in Popery againe in doing wherof they obseru Machivillâ—an policy 1 They nourish the people in ignorance under blinde Guides that so they may readily receiue any thing and haue no discerning twâ—xt truth and â—rrour For all men natuâ—ally like well of this Religion as pleasing to the senses and carnall reason 2 Lâ—t there be Popish ceremonies and customes retained for all that while it is well enough many people never minde so much the doctrine that is taught as the Ceremonies that are seen 3 They that are chief let them favour Papists 2 Perswade to a commoderation 3 Suppresse them that are greatest Antipapists both Ministers and people that will be so forward 4 Let men be kept in a dâ—slike of the right way by inveighing against it as schismaticall and dâ—abolicall 5 Let men teach the people the great authority the
shew care both of Gods worship that it might be ever provided for and mans ease and speed that he might haue ready at hand sacrifices to offer 3 What true zeal abhors ought to be constant but true zeal abhors these therfore Here are Grounds therfore to stand against all 1 Because shew of reason is no sufficient ground to bring any thing into the service of God 2 Bringing in of these things defiles the house of God It is not therfore foolish precisenesse but the image of Christ that would haue these things utterly cast out of Gods worship Arg. 25 out of Ioh. 4.22 23. 1 Men that worship the true God after their own manner worship they know noâ— what 2 The worship of God in the time of the new Testament is not carnall but spirituall This place is directly against all our Ceremonies now in controversie 1 Because men worship without ground as the Samaritans did neither doe they know they are accepted 2 This worship is carnall and Iewish we ought to worship God in spirit and not in any outward things of mans appointing This place therfore doth warrant men to stand against these traditions of men 1 Because every one ought to be assured that that which he doth unto the Lord bee accepted of him which the Word onely doth teach 2 The true worship of God onely brings salvation and good unto men 3 Men must worship God in spirit and truth and so they haue all such promises made good unto them as the Lord manifests in his Word Such are promised to haue their hearts circumcised to judg themselues vile c. Hence therfore it may well be demanded how men can suspend Ministers for not conforming to such things as ought not to be used in time of the new Testament Arg. 26 out of Col. 2. 1 Vers 3. All the Church needs to know is manifested by Christ in his Word Sacraments and Discipline 2 Vers 6. As men haue received Christ so they must walk in him without adding or diminishing or altering 3 V. 8. Traditions of men that are not from Christ deceiuâ— and ought to be taken heed of 4 V. 10. Whatsoever the Lord would haue us know or doe in his service hee hath revealed by Christ therfore Order is taught 5 Men that walk according to the light received by Christ are perfect and need not nor ought they take from any other 6 V. 18. Men must not subject themselus to be taught or judged by others without the word and except they haue that doctrin and judgment from Christ 7 V. 20. It is a thing very absurd for Christians freed by Christ from Ceremonies of God to be brought in bondage to mens traditions 8 It is the world not the true Church that stands upon human devises 9 V. 21. False Teachers sanctifie that which God leaues indifferent 10 V. 22. Mens meer commands and doctrine in matters of religion are of small value the word of God onely giues life to outward Ordinances to be the worship of God 11 Mens devised traditions haue but a shew of wisedom men endued with the spirit can see foolishnesse in them 12 Mans most glorious inventions in any will-worship are of no reckoning or worth 13 Mens traditions that seem most to profit in any kinde doe not but nourish corruption directly These grounds plainly overthrow all our traditions and government Ecclesiasticall as may appear in each particular 1 If these things had been necessary Christ would haue taught them and they might haue been learned from his Word 2 Every man is bound out directly from altering any thing or adding in doctrine or traditions to the Church Therfore wee are bound to the primitiue times and the example of Christ and his Apostles Now we haue nothing for these Ceremonies nor this Government from Christ but receiu him without Crosse or Surplus from the Apostles therfore wee ought not to receiue the same nor walk in them 3 Men doe but deceiue others that urge these Ceremonies 2 We are in effect bidden here not to Crosse wear the Surplus or Kneel since they are but traditions of men 4 This order is not from Christ nor is it pleasing to the Lord. 5 It is foolishnesse to superad to Christs bond of perfection which hee hath set Christians 2 Nothing devised by man can make any jot better for they are perfect by Christ 3 None ought to put away such as obseru Christs rules from the service of God being Ministers or people since the Lord counts them perfect 4 to receiue these as better then without is to deny perfection by Christ 6 The Churches doctrine if it be not Christs doctrine is nothing 2 Men must not beleeue such as preach things they cannot proue by the Word 3 Mens judging thee except the Word condemns thy doing and thy person should not fear thee 7 It is not the spirit of the Apostles to urg humane Ceremonies so strictly upon men 2 Christ hath set us free from all manner of Ordinances in his worship that are not from him and will justifie our not conforming to them 8 To urge these upon us is to make the Church like the world Christs Spouse like the whore of Babel 2 It is a note of worldlings that they urge and yeeld with all willingnesse to humane traditions 9 Doe not men sanctifie the Crosse and Surplus Festivall times and this Government which Christ hath never commanded but forbidden 10 There is no word for these Ceremonies and therfore they are none of Gods worship 11 These ceremonies are but the commandements of men and doctrines of men and therfore in Gods worship not to be yeelded unto since human authority is not sufficient to bind in Gods worship 12 This government seems onely to be but is not a wise invention for it is a means rather of much confusion and hurt as is shewed before 2 Ceremonies haue done no good but hurt both to Papists and Protestants though in carnall policy they were retained at first therfore all arguments for these are but a shew of wisedom let none be deceived with them 2 Men that refuse these ceremonâ—es haue true knowledg and discern that the opposits are deceived and missed 3 Men are not to use them since Christians are to be truely wise not in shew onely 13 Men are not to offer up that to the Lord which is nothing worth halt and maimed things 2 Men are not one whit the worse for omitting humane traditions 3 How can this be justified in the sight of God to depriue Ministers of their Ministery and people of their food for trifles 14 These Ceremonies please the flesh onely and therfore are not to be used By all these it may appear that Christians haue great cause to withstand all human traditions 1 The commandement of the Apostle speaking immediatly from Christ 2 Christian liberty dearly purchased for which we are to stand 3 These things are meerly unprofitable Therfore doe not please your selues
with teares And yet these men are had in request and honoured and thought favourers of the State and friends to the Kingdom and Church Oh England who hath bewitched thee that thou shouldst not know the things that belong unto thy peace Oh that thou wouldest know and receiu instruction and correction from God himselfe What mean so many judgments in our land if the Lord be not angry And discipline being neglected amongst us doe you not feel the strokes of God avowing the truth and calling of those Ministers that haue pronounced threats against the land Is not the hand of the Lord heavier and the burthen hee makes you bear greater then the burthen which he would haue you take up Obj. To alter were a disgrace for the Church Ans 1 It is more disgrace not to alter 2 Mens Credit must giue way to Gods glory and the Churches good 3 It causeth wonderfull rents in the Church which are a greater disgrace then this would be 4 The Lord will certainly reform if men doe not 5 Men at first did not intend this should be a perpetuall rule to posterity but onely for the present it seemed the best way to draw on the people to our religion Obj. 2. This doctrine brings confusion and so much adoe Ans Zeal in reforming seems tumultuous as our Saviour Christ when he overthrew the tables of the money changers 2 It seems much adoe because men are loth to part with their own conceits else things were soon ended and ordred 3 It is no small matter to bring the Church from the darknesse of Popery to that measure of reformation which is required Quest Why haue men joyned with these hitherto Ans 1 Want of consideration of these particulars 2 Many no doubt haue sejoyned and severed from them at least in affection 3 Men must doe as they are farther enlightened and guided by the spirit of God who from step to step leads his people Iewish Ceremonies might better be tollerated then ours 1 These were once commanded by the Lord ours never 2 Those were not commanded as necessary but onely some things to be done or forborn for offence sake 3 Those the Apostles knew would perish of themselues Ierusalem being destroyed But these being joyned to the worship of God as things decent will not fall with Rome 4 There was a time for the death burial of those Ceremonies which was to be effected by the ministry of the Apostles informing the Churches of the right use and abolition of these Ceremonies till which time some Ceremonies were indifferent in right use SECTION XX. HAving shewed the unlawfulnesse of these Ceremonies in the next place we are to perswade for the removall of them Therfore the second Commandeement should be fully known and acknowledged and so the Lord shall haue great glory Now the substance of this commandement is to bar the dore against all false worship and human inventions wherin the Lord forbids man to make to himselfe of his own head all religious Ceremonies This commandement being as all others are a common head to which all the very least things in that kind are to be referred And the Lords backing this with such forcible reasons should moue all honest and good hearts It is the Lord that forbids who dare countermand or bid the contrary 1 It is thy God by covenant that thou hast given thy name unto 2 It is thine husband if authority will not perswade yet let loue rule thee 3 The Lord is a jealous God and cannot indure any part of divine worship to be given to mans devises that they should be counted his Name the Lord sees this to bee the beginning of declining 4 The Lord visites the sinnes of parents that haue instituted and followed these devises of man in his worship upon the children that so reverence their forefathers and antiquity that they will tread in their steps and retain the same Ceremonies 5 All this devising of Ceremonies and appointing of them is hatred against the Lord. 6 Pure worship of God argues men doe truely loue him and haue care to keep his Commandements 7 This brings blessings upon us and many generations even thousands that worship the Lord according to his will Hearken ô yee men brethren and fathers unto the Lord our God and cease to provoke him to wrath it is too long wee haue lived in the breach of this commandement troubling them that haue desire to walk sincerely with the Lord. A second Ground is because then Christ shall be known to be the onely King of his Church and men shall not dare to propound any thing as doctrine nor urge the servants of God to any practise but what the word commands Now under the name of the Church and Christian Magistrate How is the Kingdom of Christ weakened by some Then shall that Ezech. 34.24 bee fulfilled I will be their God and my servant David shall be Prince amongst them A third ground is the beauty of Gods face and the glory of the Gospell should more appear and shine forth which now is clouded heerby many waies For 1 men wrest the Scriptures for the defence of these 2 the whole counsell of God cannot be freely preached 3 that divine order in each Congregation is dissolved which should shew who are sheep and who are goats 4 the Lord is brought in favouring the wicked and making sad the hearts of his own servants for men of tender consciences are accused and traduced as turbulent spirits Men should then bend themselues to teach the main grounds of Religion which now are unknown and how dear should this be to us Englishmen especially by whose means our land hath been so highly honoured and wonderfully lifted up aboue others 4 Christian meetings and holy communion of Saints the nourisher of grace wherin men might be benefitting and edifying one another should be suffred Wheras men now meeting for holy ends are troubled as making Conventicles dangerous to the State What were it for our Magistrates to haue the prayers of so many good hearts for their safety Then should that be fulfilled Zachar. 8.20.21 c. 5 The Gospell should be freely preached there would then be nothing to hinder either admittance or continuance in the Ministery This liberty of the Gospell procures continuance of our liberty and tho restrayning of this makes the Lord depart and brings bondage captivity and the sword upon the Nation Then should the people that sit in ignorance and the shadow of death see a great light so many should not perish for want of vision 6 Magistrates should be out of danger of those threats Hos 5 for passing their bounds and Esa 29 none should make Israel sin and wound their consciences with these lesser things at first and then afterwards fall into extremity and height of wickednesse 7 Ministers should haue more gifts and more authority for the setting up these restrain the spirit of God and such urging of these without ground from
labourer because his wastcoat is not white 6 Our Saviour did not restrain him that cast out devils though he followed not him and why doe you hinder such as cast down the strong holds of Saâ—an because they doe not follow you Surely a good servant prefers his Masters work and credit more then his own pomp 7 They are specially called that are virgins not defiled with women Rom. 14 these follow the Lamb whither hee goes even these that are redeemed from amongst men now counted factious How dare any presume to think them unfit whom he holds in his right hand Are you grown so proud that you will fight with the Lamb and wart against heaven 8 There is no example of the like practise in Scripture or Writers saue amongst Papists but many of the contrary some put to death some restrained from their Ministery because they went to idolatry 9 It was his Majesties pleasure they should be convinced first and then censured which how it hath been performed all the world is witnesse of which sees what offers of disputation haue been made what ample and learned books come forth which yet could never be answered 10 These men are greatest enemies to Papists the danger of our State which daily increase and spring up as the lights in any place are removed It is against all policy therfore to stop these which if their Ministery were profitable for nothing else yet they may be kept as stones to weigh the ballance even 11 Doe but indifferently consider them and us severally their Religion is it not lip-labour and meer formality like theirs Esa 29.13 May not naturall men goe as far as they require 2 They doe not teach soundly the doctrine of repentance giving warning of judgements or of the particular sins which bring the same which good Watch-men should doe 3 They take away preaching out of the land both by extolling reading and preaching so as the people can gather nothing by it And under colour of long prayers prâ—sâ—e men by their Canons more strictly to their divince service then to the Word preached 4 They cannot endure men should examine doubt and search into things they would perswade the people these things belongs not to Tradesmen but to Schollers and Ministers of a contrary mind was our Saviour 5 They punish more severely the breach of a Tradition of their own appointing then the breach of Gods commandement Is not this Pharisaicall hypocrifie 6 They are glad to use Papists Arguments against us and ours against them as it hath been proved in experience that they haue held their grounds 7 They set up vile profane and ignorant Ministers over Congregations is not this to let in Wolues far contrary was Pauls practise and counsell Act. 20. 8 Ambition covetousnesse and pride where dwelleth it but amongst them Is not their Kingdom of this world Such was not Paul nor our Saviour Christ 9 These men build upon human Ceremonies holding this position no Ceremony no Bishop a â—it prop for their Calling to rest upon 10 They justifie many things because the Church cannot be perfect as though the least corruption should be born withall in the Spouse of Christ that is known and pointed at 11 They grow in nothing saue in carnall wisedom and cunning to defend their own traditions 12 Things openly evill in their own judgment are not redâ—essed amongst them as unpreaching Ministers Non residents Pluralists taking Gods name in vain and notorious profanenesse 13 They hate and forbid the very substance of Religion in practise as Christian Meetings and the like 14 Mâ—n that are under their Ministerie how naked poor and miserable are they I beseech you that mind the good of your soules be not overcarried with an externall pomp and how of learning but examine and thy all things 2 Consider all men are lyers that no man ought to be credited further then they haue sound testimony of the Scripture which is the rule and ground of faith and the light of the Church 3 That all men are bound to try the spirits whether they be of God or no. 4 That men must not be your Doctors and Masters but you must try all things and hold that which is good 5 Hath not every man the spirit by measure though therfore they are learned that oppose yet in many things they may be ignorant 6 That the Highest Callings haue been corrupted and counterfeited as Prophets Apostles high Priests who therfore grounds upon men builds not upon Christ and the Scriptures are onely judge of all opinions and practises to this the Apostles subjected themselues and our Saviour The contrary is the gap to all errour and superstition witnesse the Popish Church who giving all to the Clergy and suffering themselues to be led by these into what monstrous and fundamentall errours are they fallen Christ is the onely Prophet of his Church Every man must speak that which he hath received from Christ and the ground of a mans judgment that would not be carried about with every blast of new doctrine must be infallible Vouchsafe on the other hand to consider the way so much spoken against 1 It holdeth the doctrine of the Scriptures according to the practise of our Saviour and the purest times of the Church and nothing else Act. 20. 2 This cleaus to the whole truth of God and to every part of it Math. 5.19 3 This way most opposeth the whore of Babilon and overthrows her grounds is most zealous against all her inventions these are the virgins Rev. 14. 4 These are taught of God so as they doe not depend upon man but discern the voice of Christ Ioh. 10. 5 The Majesty graue simplicity and power of Gods Ordinances doth most appear in the wise free holy bold fervent and constant use of the same changing men hereby into the image of God 6 This prayeth according to occasions and feeling of our inward wants by the motion of Gods spirit Rom. 8. 7 Men in this way seek the glory of God in the spreading of his truth and the good of mens soules Ioh. 7 not speaking evill of the most forward nor by the shew of learning seeking to raise themselues 8 In this way men take up their crosses and follow Christ Math 16 they suffer much hardship for the Gospell wheras the other ready for every winde avoide the Crosse 9 In this way is the true communion of the Saints both for communicating of the graces of the spirit and of outward blessings Act. 2. 10 Naturall men most hate it and the more wicked any is the more evill they speak of it and of them that teach and practise it Rom. 8. 11 This crucifieth the flesh onely wheras others use their liberty as an occasion of the flesh this therfore is a straight way 12 This brings peace to the soules of men both while they doe these things and suffer for them 13 Men falling from this way spirituall judgments haue followed them sensibly they haue