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
as though they were able to bear this burden and undergoe this task not being extraordinarily quaâ—â—â—ed by the Lord For all the instruments of the materiall Tabernacle Temple or Church in the new Testament had both extraordinary direction from the Lord and extraordinary gifts for that they should doe 4 No man can shew any licence or pattenâ— from God wherein he is warranted to govern the church according to his own will but rather contrary not to adde or diminish from that which is written in the book of God 5 The Scripture is perfect making the man of God perfect and absolute to every good work therfore how to govern the church is taught in the Scriptures which are the will of God 6 Christ left not his church without government and a speciall form of discipline for that were confusion that would lay open the church to all dangers and no Polity or Socâ—ety can long continue wherin Order and Discipline is not observed therfore it cannot possibly stand with Chr sts care and wisedom that Discipline should be neglected 7 Arbitrary forms of government overthrew the face of the church and brought in the Popes Supremacy which is an argument it is not from God who vaunts himselfe as God appointing what lawes he will and decrees to hold men in awe and subjection to himselfe that he might Lord it over Kings and Princes nor is it to be supposed but that which is arbitrary will ever be corrupted for mans will and minde being naturally so vain and wicked wanting a law to direct and contain it in obedience of it selfe grows corrupt and abuseth the power which is given to it Here two Questions are to be answered 1 Whether this form of discipline instituted by Christ may be altered The Answer s it may not by any whosoever The grounds of it are these following 1 It is a speciall priviledge of Christs Kingly Office to govern his Church outwardly by discipline as well as by the Word Chr st hath this Scepter and Rod and none â—â—e for the soules of men he hath the Key of David he that is Prince over the Kings of the earth wherfore no man hath power to alter this for that were to advance man aboue Christ 2 The Lord useth to forâ—shew his people what should be altered before it come to passe that changes disturbe not their minds This is plain for thus be did before hee placed his name in Ierusalem before Christ came before the Gentiles were to be called Wherfore if the Lord would haue altered this he would haue told it his Disciples else Christ should not be so faithfull a Prophet as Moses who shewed that covenant was to endure till Christ should come else Christ should not shew all things needfull to his Church 3 The Lord shakes the heaven and the earth but once after Moses the Prophets Hag. 2 Heb. 12 therfore there is no alteration afterwards of any thing touching the worship of God The Lord joyneth a renewing of his covenant with the institution of all things any way needfull for his Church 4 To desire a new form of government is to cast off the Lord from raigning over us 1 Sam. 8.7 which place binds in Ecclesiasticall as firmly as in Civill 1 Because the Lord instituted this as well as that 2 there was no expresse commandement that the people should ever be tyed to this form of government but that it was rather appointed that they should haue a King his duty described 3 the people desired it because they would be like the world in state and pomp 4 they did not first know the Lords pleasure but headily followed their affections This place shews that men who alter the government appointed by the Lord though it should be into another form lawfull in it selfe despise the Lord 2 that such exclude the Lord from raigning over them Like to this is that Iudg. 8.22 where Gideon being offered the Kingdom refused it for this cause that the Lord might raign over them which plainly shews what wrong they doe to the Lord his people which bring in another government then the Lords For the Lord else would raign defending his people from all spirituall enemies gently carrying his lambs upon his shoulders and leading them that are great with yong Esay 40.11 whereas now Satan is every where let in by seducers and idle shepheards the Lords name is not known his goodnes mercy obscured and hid men are tossed up and down hindred in their callings loosing their money and maintaining unprofitable dâ—oans A second questâ—on how may the discipline of Chr st be known Answ by theâ—e notes 1 For the persons Christ precisely forbids any one man to exercise Lordship and Aâ—thority over his people Luk. 22. This wâ—ll bee more apparant hereafter therfore the government wherin any one Loâ—ds â—t over the rest is not Christs but where there is equality for jurisdâ—ction 2 That which is most ancient neerest or rather one with the form followed by the Apostles undoubtedly is Chrâ—sts Now such is not primacy of one over an other 3 That in the which men proceed in thâ—ir censures by the rules of the Word which teacheth who ought to be bound and who â—oosed But so doe not they which govern by Popish canons by forced oathes but such as proceed by admonitions repâ—oofs c. according to Mat. 18. 4 That which best provides for the safety of mens soules and most furthers every man in the diâ—charge of his duty that is from Chrâ—st for he onely so governes none else having such wâ—sedom or will Such is not the government by some one person over many congregations which hee is not able possibly to oversee but the contrary 5 Which proceeds not after the manner of a worldly government fearing men with outward toâ—ments fines imprisonment and the like but in the power of the spirit and giv ng men over to Sathan Christ maintaineth his government by no such forcible meanes 6 That which is contrary or much opposite to the goveâ—nment of Rome for Antichrist corrupted 〈◊〉 Sacraments and all and â—t were worder â—f this should not be corrupted by wh ch hee raignes most and most effectually eâ—â—ablisheth his kingdom amongst men By all which men not prejudâ—cate and desirous to learn and practise the truth may understand what that is so much urged and pressed rather by force of armes then evident ground of Scr ptures SECTION XII SAtan hath many devises to bring in errours amongst men to be entertained he changeth himselfe into an Angell of light comes in the name of Christ Mat. 24 in the name of his best servants 2 Thess 2 and of the Church he comes under pretence of glorious ends to bring in devises of men Wherfore that we be not deceived by him it shall not be amisse to speak something of the Churches authority and what power it hath Herein I propound some grounds 1 That all the authority of the Church
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
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
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