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
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
former or quite sincke under both 2 It wrongeth Christ as though hee could not or would not defend his Church except his servants like Peter should fight for him with an outward sword Cannot he stir up Magistrates and the spirit of prudence to be as nursing Fathers to his Church 3 This makes the Ordinances of Christ Excommunication and other Censures to be of none effect nor regard when they adde such corporall punishments themselus This is plain for who respects their Excommunications now a daies 4 This was not seen in the Church till past 300 yeares Wherfore as our Saviour said to Peter Put up thy sword he that taketh the sword shall perish with the sword so let all men be wise and learn well to use the sword of the spirit against their own pride and ambition and the sinnes of the times in others and no doubt they wâ—ll soon leaue off that temporal sword What that reverend Whitakers speaks to the Bishop of Rome That if they had any spark or drop of piety and Rel gion they would leaue this sword So say I to you brethren disdaâ—n not what was spoken by him for Religions sake leaue this to the civâ—ll Magistrate whose it s Else know you take from Cesar and the State that which neither is nor can be yours And though you th nk lâ—ke Peter to smite your enemies with this sword yâ—t you profit not Christ nor wâ—ll he bâ— thus defended by you And undoubtedly look as the Kings of the earth sâ—all waken out of that slumber wherin they aâ—e as drunk with the cup of the whore and burn her up and destroy her wâ—th those swords that haue fought for her and defended her So though Protestant Princes suffer you and giue you authority for a while for the tâ—yall of his servants yet the Lord will raâ—se up the spirit of some who knows how soon that shall require at your hands the hurt you haue done with thâ—s sword and take away your authority and honour and make you naked SECTION VI. THE next controversie touching Dâ—ocesan Bâ—shops is their tâ—tles which though â—t may seem a matter too nâ—ce smal to bâ—â—nsisted on because so many worthy Dâ—vines haue past it over and made nothing of â—t yet if we consider what danger hath come to the Church by varying and altering words and how strâ—ct the servants of God haue been in some cases it will not be amisse to giue some tast of this matter in hand especially since our opposites a long while were content to claim and hold this their authority onely from the Prince but now claâ—m it as from God therby condemning all other Churches in the world that haue the D scipline of God amongst thâ—m But to proceed to the matter 1 It is directly against Luke 22 where our Saviour forbids all humane pompe either in honour or tâ—tles Be not called Graciosn Lords As though he should say It shall come to passe that great places dignities and stiles shall be offered you but accept not of them for it shall not be so amongst you whence it is plain that all that will bee successors of the Apostles must not enjoy such titles as belong to the great men of the world So as this place contayns worthy reasons to disswade and shew the unfitnesse of all such things 1 Th s is the property God hath annexed and coupled to the Magistrates who are called Gods and it is most fitting they haue such externall pomp This Argument is firm for may they doe wrong to thâ— Câ—vâ—ll Magâ—stâ—ate as they doe if they usurp his titles 2 Christ himselfe hath no such Titles but was as a servant 3 All of us are here abiding with Christ in his temptations and it is no time now in this great combat to bee expecting great titles 4 Our Kingdom is not of this world but Christ hath purchased and provided for us a Kingdom hereafter and there shall the glory of the Ministers chiefly be revealed These Arguments make as much against titles as they doe against the authority of Ministers If it be said then Princes and Magâ—stâ—ates may not haue these tâ—tles The answer is plain the Lord giues them in a speciall manner to their Callings and denies them to the Ministery 2 The Lord will haue his glory and Majâ—sty externally to shine in Princes and theâ—foâ—e they haue all allowed for magnificence and st te But his glory in his Ministers hee will haue shewed in his gifts upon them and the exercise therof 2 Argum. It is Pharisaism either to affect law full titles or challenge or assume such as are any way derogatory to Christ or our brethren to Christ when there is one Lord 1 Cor. 12 Ephes 4. Men claim this to be Lords over his heritage to exercise a genemission and power and that unlimited without preachâ—ng of the word to them whom they rule over this is against Christ and their fellow-servants 2 To be masters in many things to be heard for them selues and teach without instruction from Christ as in thâ—ngs either substantiall or for order to thrust upon the Church what they haue no warrant from the Word for but onely authority and because they are the Church This is against Christ 3 To be fathers to the chu to beget Ministers giue the H. Gh. All these are derogatory which all may see to be the meaning of the holy Ghost both to Christ and the true members of the Church For Christs Kingdom and Lordship is usurped after a sort by the former His Propheticall office by the second Thirdly his Priestly and Kingly office both by the last For it is his priviledge to send out Ministers to giue the Holy Ghost and blesse the people To the members who are subjected to men in outward discipline forb ddeâ— Be not servants to men to men in teachâ—ng wheras we are commanded to hear Christ and him onely To men in ordayning and such speciall blessing as they seeme to bestow both by impositâ—on of hands and confirmatâ—on wheras all Ministers haue alike power for the ministeriall dispensatâ—on of these This Argument is plain neither can any deny it that is not possest with a Pharisaicall spirit 3 Apâ—stles Evangelists Prophets Pastors Teachers never had any such Tâ—tles nor gaue any such one to an other Peter calls Paul beloved brother So in that famous councill at Ierusalem the councill stiles themselues Apostles Elders and brethren called Barnabas Paul c. men beloved 1 Pet. 5.1 Peter calls himselfe Elder But these men as if they were abashed to make known their calling of the Minâ—stery stiles then selues like Earles as Richard of Canterbury c. as though that were more plâ—asing to them to be like the world in state and honour then Christ and his Apostles 4 The names and titles of Archbishops Metropolitan c. came not in till past 300 yeaâ—es â—fter Christ when the Church began to dâ—cline and changed into an earthly
Monarchy and the Hâ—erarchy of Rome to be erected and established when Bisâ—ops began to haue civill authority granted them and Bishops were chosen some of Magistrates and great Lords as histories mentâ—on wherfore this was and is a property of Antichrist to arrogate such high glorious titles 5 Bishops haue no authority over Ministers nor are capable of civill authority by the Canons and Lawes of Christ wherfore they are not to haue any title For the Argument is firm Titles being symbols and notes of the things are to bee denyed to such as haue not the nature of the things 6 Wordly and earthly titles make men to be thought onely of the world and so procures but worldly reverence looseth the true respect which is due to the Ministers of the Gospell SECTION VII THus thou hast been lead Christian Reader a long time to see the nakednesse of these men that vaunt it out so glorâ—ously in the world wherby may many questions be resolved Quest 1. Whether it stands more for the glory of God and the good of Church and Kingdom to suffer these men to hold the government in their hands and not permit the Ministers to preach and exeâ—cise discipâ—ine or econtra To this it is plain that the Magistrate is to doe to them as our Saviour Christ dealt Ioh. 2 in whipping out buyers and sellers and money-changers these might better come into the Temple then these Bishops into the Churches of God and had more necessary use but they had abused holy things and made it a den of theeues First consider a little gentle Reader and the Loâ—d remoue prejudicate opinion fâ—om thee what these doe to the Church and Common-wealth I appeal to every mans conscience whâ—ther they are not and doe not shew themselues enemies to the sincere preaching of the Gospell the scepter of Christs Kingdom and the glory of our land Secondly doe they not lay heavy burthens upon Authority laying all the wrong they doe upon his Majesty and so work a hard conceit of his Majesty in the hearts of his best loving subjects as though it were his will men should bee put out and silenced not convinced before by Scripture which was his Majesties pleasure Thirdly doe they not cause great profanenesse in the land which weakens any Kâ—ngdom 1 By their own preaching seldom cold generall unfitting the times and seasons calling good evill making sad the hearts of Gods people and stâ—engthning the hands of the wicked that none can return from his wickednesse 2 By their disgracing and troubling the most zealous servants of God which causeth grâ—at offence and they in this case are guilty of the overthrow of many a soule which by such persecutions is turned out of the way 3 By sending forth such a rude Ministry as cannot deliver the counsell of the Lord nor giue every one their portion in due season but aâ—e blinde guides making many fall into the ditch with them 4 By enacting and continuing such Canons in force as keep out many able Ministers thrust out those that Christ himselfe hath sent as they cannot deny themselues make many a one break peace of conscience to undergoe them and to loose his gifts in a great measure Besides discomfoâ—t in his calling and grieving others making many also to spend all their study to justâ—fie the ceremonies which are now contâ—overted and setting a fire the house of God and making way for Antichrists return 5 They bring the ordinance of God into contempt through their slubbering coveteous and profane handling of them Who respects the Sabboths ministry of the word oâ— câ—nsures of the Church 6 Doe they not take authority from his Majesty to execute statutes against Papists and yet suffer them contrary to his Majesties pleasure and to the indangering of his royall person and State 7 Then bad example in specches seeking the world c. and their servants profane licentiousnesse Fourthly they haue much living which they prodigally mispend and ryot out in pompe and vanity to their own hurt and otheâ—s Fifthly doe they not oppose and directly deale against the Statute Laws of the Kingdom and seek to bereaue his Majesty and loyall subjects of their inheritance Sixthly doe they not impoverish many of the Kings subjects by their proceedâ—ngs whâ—ch hâ—nders them in their Callings the common servâ—ce all owe to the Kâ—ng and Countrey and disables them from such taxes as otherwâ—se they might be able to discharge The Magâ—stâ—ate â—s bound to keep and see kept both Tables and to remoue what hinders the observation of either which these men doe in every mans judgement well weighing things Wherfore the conclusion is easie I doubt not and will be assented unto For what good heart can endure such a heavy burthen to lie upon his Majesty as these men lay upon him howsoever they would seem to be his onely friends and please him in every thing like Baals false Prophets Quest 2. Whether a man may yeeld obedience unto them Answ Not in that authority which is proper to them and comes from themselues as they are Biâ—hops 1 This is an acknowledging of them 2 Men must stand fast in their Chrâ—stâ—an lâ—berty Gal. 5.1 and not suffer men to rule over tâ—em at their pleasure Col. 2. Quest 3. Whether are Ministâ—rs to be ordained by them Answ 1 One man onely hath no authority but rather many together ought to lay on their hands 2 All Ministers may ordayn as well as a Diocesan Bishop having the like authority and succeeding the Apostles one as well as the other which in the primitiue times was usuall 3 None may receiue their authority from them so as they should be their substitutes 4 Every congregation hath power from Christ as hath been shewed and was practized in the primitiue church 5 They require both canonicall obedience and subscription to their decrees 6 It is doubtfull whether they are Ministers or no since they are not elected by any people nor haue any particular flock neither doth the holy Ghost set any such over his people 7 Ordination ought to be performed with fasting and prayer All which he that considers well and makes conscience will discerne easily what is best to be done Qu. 4. Whether may men giue titlâ—s unto them or no Answ Consider well the former grounds and to this adde 1 This is a confession of the mouth And 2 it is an acknowledgment of subjection due unto them 3 It is a lye when they are not Lords and we know it 4 Though their Lordship seem to bee civill yet the ground is spirituall their Bishoprick authority following the same SECTION VIII NOw lest any should think wee rob the Church of much good and bring in confusion with abolition of these Diocesan Biâ—hops therfore â—t shall be requ site in the next place to treat a l ttâ—e of these officers which the Scriptures mention in the tâ—mâ— of the new Testament which are chiefly the Elders which are to assist the Ministers in the guiding and governing of the Church They
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
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
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
us I will speak of two as being both the cheif and containing under them all the rest The first is the Chancellour under whom there are Archdeacons Officâ—als and all that rout springing up with the beast about which I need not spend so long time in confuting of their office considering the former grounds against this Diocesan Discipline Before I come to handle the arguments against them consider well these grounds 1 The name of a Church doth belong to every congregation not properly to the clergy as they are now called so the holy Ghost speaks in the Scripture 2 That such callings are Antichristian which sprung up w th Ant christ and served â—â—m a long time onely and uphold such a government as his is though they maintaine not such doctrine So though Cardinalls should professe the Gospell yet their office is Antichristian because of the former ground which is plain for Antichrist is not a person but a succession of men opposing Christ in his Ordinances and Offices as well as otherwise 3 Some good use that a calling may haue and some benefit that it brings is no sufficient ground to warrant it in the church of God 1 Because there is nothing but at least is well intended and carryes a shew of good when it is brought into the church 2 It may be that keeps out some other calling that would bring farre more profit and benefit to the church 3 It may be it hath some inseparable evill annexed or coupled with it Now upon these grounds sufficient and weighty reasons may be founded from the Scriptures to proue the unlawfulnes of this office which is for one in a Diocess to haue authority for keeping courts to proue wills to right men for disorders and scandalous sinnes especially breach of their traditions and to censure men with their kinde of penance and excommunication Arg. 1. Every man in the Scriptures thaâ— hath office in the church must be able to justifie it by the Word So Iohn Baptist Mat. 3 Ioh. 1. So the Apostles themselues Act. 2 out of Ioel 2 Gal. 1.1 In the old Testament the very porters of the house of God and singers were ordered by the Spirit of God in David and in the new Testament Deacons and Widdows are mentioned but these men haue no pattent from the Lord there is no place once to mention their name nor the like in all the Scriptures therfore their place and calling is not from God 2 Discipline belongs to every particular congregation without which though men may be a church desiring it after they are convinced of it yet they lye open to miserable dangers of their spirituall enemies and cannot be so compacted and knit together as a congregation and church of Christ ought to be This is plain in those churches Revel 2 3 that are each both commended or dispraysed for their exercising of discipline 2 Christ hath given the keies to every particular congregation that hath the Ministery of Word and power to use them Mat. 18. Therfore these mens office is sacriledg for it steals the holy things of God from each congregation wherby their soules are miserably impoveâ—â—â—ed 3 It is a thing most absurd inconvenient and burdensom that the Pastor in each congregation should haue authority from Chrâ—st to absolue and remit in the Ministery of the Word and retain and binde and having part cular knowledge in his own congregation of the manners of men according to which hee propounds the doctrine of the Gospell releasing some and adjudging others yet that this man must stand to the arbitrament of a stâ—anger that never happily saw any in his congregation who shall be absolved who retained by whom for the most part hee is enjoyned not to admit such as wholly clean to the Lord and suffered and forced to admit such as he in his Ministery hath condemned and the world seeth to be filthy swine This argument is grounded upon the sentence and maxime of our Saviour Christ What God hath conjoyned let no man sever He hath joyned the ministry of the Word and the exercise of Discipline together therfore no man should sever them 4 These came in with Antichrist and are part of that Hierarchy When that Prelats had gotten that spirituall sword into their hands and backed with Princes authority had established themselues and made their kingdom like the Princes of the world as in other things so in this they must for their state haue their Chancellours and Officialls c. This is plain in Historie and the Argument is firm against them because all mans inventions Antichrists especially are abon inable unprofitable and exceeding hurtfull to the church of God and contrary to Christs own Ordinances 5 These chancellors men cannot bring into the church being meerly secular as they are termed and civill and therfore no such power belongs to them to cast out and excommunicate especially since they never proceed by the rules of the Word but by their own will and canons Thâ—s is his Majâ—stâ—es argument in the conference against their practise which is one speciall part of their office This is grounded upon th s that no man hath any authority but hee that is elected and assigned by the Church to that governmâ—nt he exerciseth in the same But these are not elected nor approved by the church 2 To bring in and cast out belong to one and the same calling 3 It is rebâ—llion against God for to innovate any thing in the government of the church established by God thâ—s was Corah and hâ—s complices sin that not content with the office of the Levits they would come neerer the Lord then the Lord called them by taking that upon them which he committed not unto them Therfore reproof â—ame great punishment shall be their best reward 6 As Christ is the onely Kâ—ng of his Church so it is his instituting of any Calling that makes it a member of hâ—m and the church and that union and dependance which a Calling hath w th Christ puts life into it makes it effectuall for the good of the church Now this call ng hath no unâ—on with Christ being not a member instituted by him of his body the Church therfore it is not nor can be profitable This is pla n in sense for the member that is not united to the head and heart can receiue neither life nor sense from them And 2 as men cannot make any one member of his body nor couple any to the principall member the originall of life and motion much lesse can they adde to Christs body they may as men doe put to a wodden leg or a glaifie eie when they cut off the strong and proportioned members that would haue carryed the body surely quickly and easily 7 Their call ng is maintained by the censures of the church turning them into pecuniary mulcts which ought not to be these things not being saleable This causeth so great corruption and sin to be so
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
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