which is worship devised by man and arbitrary or free is abhorred by the Lord. The second commandement forbids making to our selues the least sign fying ceremony Numb 15.39 Col. 2 noth ng pleaseth God but what comes from heaven for outward service pleaseth no further then it is done in obedience to God and is an expressing of inward worship Therefore this wil-worship being done not in obedience to God but to our own and others will Isa 24.13 it is not accepted of God To this all agree for it was the Pharisies sinne that they took up of themselues many washings not commanded of God nor forbidden by him but indifferent in themselues 2 The Lord hath given a perfect Platform and absolute Rule how hee will be worshipped in the time of the new Testament For Christ that hath ever taught the Church and directed Moses and David much more comming in his own person hath fully manifested the will of his Father Else he should be lesse faithfull then the servant in him are hid all the treasures of wisedom and knowledge so as in him we are compleat and need not further to seek nor borrow any light from the greatest Angells in heaven for matters concerning God or his worship Therfore they are accursed Gal. 1 that preach any other doctrine besides that the Apostles haue preached and left unto us 2 Tim. 3 The Scripture makes the man of God perfect and absolute to every good work and it is a light unto our feet and to our pathes so as not a foot is set towards heaven but where and how it should be placed is evidently shewed The Scripture is so large that it meets with all doubts else the Lord should not be so provident as man who meet in their lawes with all they can conceiue Now the Lord foresees all doubts Further the Scripture g ues direction how to use things indifferent 1 Tim. 4 in our common use therfore much more in a religious This for the substance is held by all our sound Divines against the Papists 3 The Lord is very strict for observing every thing commanded in his service without any addition or detraction in the least things Deut. 4.2 Moses must doe all according to the pattern shewed in the mount The Lord punished Aarons sonnes for offering strange fire Vzzah for offering to stay the Ark hee forbids to be called Baali Hes 2. The Lord is a jealous God 2 Com. and his authority is weakned when men presume to doe any thing in his worship and serv ce God will be the same in punishing that he is in forbidding Math. 5 the least jo e or title shall not passe but all must see fulfilled 4 The least sin may not be committed to injoy all the Ordinances of God Rom. 3. For 1 The Lord may take men away in the act of doing evill afore they come to any good 2 It is is a great dishonour to God to doe any sinne to a good end as though the Lord could not provide for thy soule without sinning against him and sâ—rving Satan first 3 It opens a gap to all superstitâ—on upon a good meaning and a gap to injustâ—ce in mens dealings 4 The least sinne done especâ—ally wittâ—ngly and willingly brings judgement upon the doer 5 God in such times when without sinning against him wee cannot enjoy them calls us for the while to humiliation or removing his glory from that place calls otherwhere to ab de Matth. 15 Men Men may not deny duety to these parents in rele ving them to offer unto God it makes the commandement of God of none effect which for to doe for any man whatsoever is a most hoâ—r bâ—e sinne 5 A little leaven leavens the whole lumpe 1 Cor. 5 men dote ever upon their own dev sâ—s and hav ng oâ—c◠〈◊〉 the bounds God hath set them run fuâ—tâ—er further Besides the Lord so knâ—tâ—a hâ—s worship and oâ—dinances togethâ—r that â—orruption of one coâ—rupts the â—est and without curing and restoring in time expells all Gods institutions and leaues men nothing but their own stuffe For men withholding the truth in injustice are forsaken of God and become fooles because they worship not God as God that is as he reveales himselfe in his workes and word Leaven is a Gangreen 2 Tim. 3. 6 The offence of the weak in the abuse of things indifferent much more superstitious which none in earth can command this may bring damnation unto thy brother Therfore that is most uncharitable and none can command against charity The Magâ—strate is keeper of this Law and ought not to see it broken This is a sin against Christ Woe be to him that offends the least of these little ones Math. 18. In this the Scripture is so large 1 Cor. 10 Rom. 14 because men are witty having no sense nor tendernesse of conscience in themselues nor true loue towards the sincere servants of God and therfore no care of their growth in grace and prosperity of their soules onely puft up with knowledge and a forme of Religion that they haue devised I say they are so cunning to offend their weak brethren for which Christ dyed under colourable pretences Math. 12.23 ad 8. Divine order it selfe giues way to charity towards mens bodies much more a humane to mens soules All power is to edification not destruct on 7 All men are bound to protest and stand out against all superstitious will-worship especially that of the Church of Rome so as they may leaue the pure truth to posterity now in this light of the Gospell 2 Cor. 6 Apoc 14.4 Saints are redeemed and bought from among men and virgins which are not defiled with women that is w th whorish and idolatrous service Else how doe wee answer the great mercy and goodnesse of the Lord if we deny not all ungodlâ—nesse Tit. 2. 2 They are guilty of former superst tions if they cast not away all idols 2 Command 3 They wrong their posterity making them e ther to drink troubled waters or suffer persecution for standing against that wh ch they yeelded unto 4 This is a part of that victory which Christ hath gotten for all his over the world that will lay claime unto it 8 To doe a th ng doubtingly by the example of others may bring damnat on to the party so sinn ng Rom. 14.23 Men may sinne aga nst the r conscience and so stumble and fall 2 Men may be given over in other things to the like to follow men And this holds in following any one though never so learned For not many nor prudent haue the truth revealed unto them in every age there being some misteries in Religion which learning or study cannot attain to without a speciall assistance and working of the Holy Ghost 1 Cor. 2. 9 It is a great sinne to obserue pleasing Traditions because they are commanded by men and haue a shew of wisedom Col. 2 Esa 29. It argues men are led onely by an humane
their subjects in preventing their hurt It is the Lord onely that must keep others from abusing holy thâ—ngs now the Lord wâ—ll keep onely things of his own appointment and such as are profitable If amongst the Israelites an oxe were used to push and gore and it were testified to the owner and he did not put him to death if any were hurt by him the owner was to answer either with his life or goods Exod. 21.29.30 So Magistrates not removing dangers are accessary to all the falls which thousands catch thereby 5 Princes haue authority to compell all their subiects to covenant with the Lord to serue him onely according to his will So did Iosua Ios 24. So did Asa and Iosiah So did Moses and the Elders of Israel Deu. 26.5 So did the great King Nebuchadnezzar that saw but one speciall work of the Lord in the delivering of his faithfull servants So did Ezekiah And this reacheth to make Lawes and publique Edicts that binde all To punish the obstinate offenders with death to send for men with command to come to the service of the Lord so did the former Prâ—nces This men are bound to Psal 101. For 1 all men are superstitious or Atheists naturally and therfore they need to bee kept in compasse and drawn to the meanes 2 All men following their own inventions pollute the land and bring judgments therupon like the men that claue to Baal-Peor 6 Princes haue authority to send out Ministers fitted with gifts to preach the Word so did Iehosaphat The Magistrate is to sâ—e that the Lord may haue most glory in the publishing of salvation that Christs Kingdom be set up that none perish for want of meanes Therefore are they called Gods especially 7 Princes in things not commanded by the Lord but left indifferent ought rather then otherwise to make distinction twixt their people and Idolaters Deut. 4.1.2 For first Gods people are the children of the Lord God to be holy unto him in a peculiar manner Secondly The Lord hath used so to put many barres twixt us and Idolaters and then indeed things indifferent so used most edifie the Church Thirdly Idolaters are made hereby the sooner to consider of their Religion Fourthly of all persons Ministers are most bound to abhorre the least reliques of idolatry and can be least forced to the use thereof Levit. 21.5 they draw neerest to the Lord that is a consuming fire 2 Magistrates and people haue a speciall charge to sanctifie the Priest Lev. 21.8 8 Magistrates are bound to be so carefull that the people fall not back to idolatry that they are bound to remoue all idolaters especially false Prophets and Seducers Deut. 13.6 Deut. 17.2 Deut. 7.2 Exod. 32 Ex. 22.20 2 King 10 Iehu Iosias 2 King 23 Elias For 1 these pervert the straight wayes of the Lord. 2 It is as great a sinne now to call upon a Saint or an Angell as it was to offer to an Idoll Therfore all Princes should follow Asaes worthy example 2 Chron. 1â— 13 The summe of all is that Princes may reforme abuses and establish the pure worship of God among their people If it be said This seemes to be a burthen and abasing to Princes rather then any honour the Answer is plain That it is the honour of the creature to procure the honour of God Thus doe the Angels 2 It is great honour to be about the Lord in any place 3 All offices are but ministeries 4 None but the Magistate can doe this This Authority though the Scriptures manifest that others executed it yet with all they doe it with the consent of the Princes 2 By the advice and d rection of the Prophets of God so did David 3 By drawing on the people in the demolishing of Idotry Thus thou seest in part wherin the Magistrates Authority consists now follows to shew wherein it is limited in the positions following 1 The Magistrate cannot institute any thing in the outward worship of God None of the Kings of Iudah without extraordinary warrant did but reform which is to remoue superstition and bring men to the true worship of God 2 The Lord hath commanded that men should not adde which binds directly in outward worship 3 The Lord hath given direction for as much service as he requires of men and will accept Isa 29.13 Io. 2. What better colour then to haue mony-changers and sheep in the Temple to further and speed the service of God and dispatch the unacquainted Israelites that came from far But this as all humane helps not sanctified by the Lord doe prophanes the house of God and therfore justly banished thence by our Saviour Christ Nothing may come neerer the Lord then hee appoints and all that comes from man is filthy and defiles both the Lord and the user 2 Circumstances in Gods worship are not free neither in these things may Princes command what they please 1 Chron. 28.19 Salomon hath a pattern of the Temple and direction for the place 2 Chron. 3.1 So for the ordering of men to these and these offices Because all things being inexpedient edifie not Acts 1 Acts 6 1 Corinth 10. 3 The Princes commanding of a thing indifferent is no sufficient ground for the usage of it in the service of God For first all things must be sanctified by the Word which shewes the right use of these things Also Princes commands in things indifferent in many cases are not to be obeyed As 1 if the party cannot be resolved of the lawfulnesse of them then the Lord forbids to use them 2 If they hurt or destroy for all power is for the good of others 3 Though they be indifferent in themselues yet having been monuments of Idolatry or being now abused by Idolaters in state of divine worship Hes 2. 4 When they are commanded for ill ends as to be signes of the new covenant of grace for men may not ordain new signes of the covenant of grace 4 Princes may not appoint significant ceremonies the second commandement forbids it Ezech. 43.8 These are parts of Gods outward worship for they are religious actions 2 They lessen the esteem of Gods own Ordinances 3 There is no such example in the whole Scripture of any holy Prince that did any such thing 4 Christ is the onely Teacher of his Church therfore all doctrins and ceremonies not appointed by him are to be rejected for we are bound to hear his voyce onely 5 As these abound so hath the Lord withdrawn his presence from the visible Church Ezech. 43.8 6 The Lord accounts nothing his but what he appoints 7 The wil of God only makes things acceptable to him and profitable to the Church 5 Princes haue not power to binde the conscience Isa 33.21 Iam. 4.12 For 1 they cannot make a thing simply evill 2 They canot discern nor punish the inner man that is onely the priviledg of the Lord. 3 Christians are not servants of men but onely of Christ that hath purchased
his right over theÌ„ dearer then any creature is able to doe To bind the conscience is properly to enact such laws as binde all men simply both inwardly and outwardly at all times and in all places to obedience as to things good in their own nature under pain of eternall damnation Neverthelesse understand this without any prejudice to the Magistrates authority that all men are bound for conscience to obey Magistrates in their lawful commands not for conscience to him but to Gods ordinance and commandement and the common good intended in political laws which charity bindes unto 6 No Magistrate can exempt from obedience to the Lord. Therfore none can binde wherin God either simply will haue us free Act. 15 or wherein he hath bound us afore otherwise by his word or example recorded for our direction wherein Scripture is not plain in any rule For then examples binde Act. 4 Col. 2. Magistrates are but servants of the Lord therfore cannot exempt from obedience to him 2 Men cannot saue us from the wrath of God therfore cannot binde against God 3 Thâ—s is to set up another God when mens commands are observed against Gods It is foolishnesse therfore to imagine because the Magistrate commands men may doe such things as are not justifiable in the sight of the Lord and think that the sin lies onely upon the Magistrate and that they are free for it is but a cloake worse then that of Adam the woman gaue it me and therfore I eat what duty the Lord injoynes men or what sin he forbâ—ds no man can dispense wâ—thall 7 No man can exclude any officer or debar the execution of callings appointed and injoyned by the Lord Christ which is King of his Chrch Math. 28.19.20 For 1 No calling is appointed by Christ but it is a member and part of the Body and it is dangerous to lame or maym his Spouse 2 These are the gifts which the Lord bestowes upon his beloved and to rob her of them is a kinde of sacriledg 3 These all further the Kingdom of Christ and his glory and the good of men Who dare therefore or can hinder or take away any of these 4 This is to vaunt themselues as God like Antichrist 2 Thess 2. Wherfore a common errour is detected plainly to wit when men imagine Christian Magistrates may put down whom Christ hath set up Of such let all men beware for they seek themselues and not the Lord and to please men and with all hurt both Commanders and Obeyers 8 Princes haue no authority to giue to one calling that which the Lord hath appropriated to another that which is the Minister to giue to the Magistrate nor the Magistrates to the Minister These are severed of the Lord and therfore cannot be conjoyned by man Vzzah the King which is the head might not take to himselfe the office of the Priest much lesse giue it to others This is stealth Rom. 12. Our Saviour Christ would not take the office of a Iudge upon him Why is this written but to teach that though men haue gifts to discharge two such callings yet they may not conjoyn them 9 Princes are simply prohibited from making any mixture of Religion even in small matters Deut. 12.2.3.4 Lev. 19.19 For 1 it is a dishonor to the Lord to borrow fioÌ„ Idolaters 2 Every humane device abused by Idolaters is accursed and men may not convert it to the worship of God 10 Princes must stay where the Lord bids stay till they haue particular direction from the Lord what to doe further 1 Sam. 14. It was Sauls sin that went further then he should If men will doe but so much as the Lord enjoyns they will never doe more Also it is dangerous especially for Magistrates to transgresse the bounds prefixed them 11 The summe of all is that a Christian Magistrate cannot alter the outward worship of God Deut 12. This was Ieroboams sin it was Ahaz sinne it was Manasses sin the sin of the false Apostles Col. 2. For when the Lord will haue any thing altered he makes it known extraordâ—narily to his servants Nâ—â—ther is this any disparagement to Princes authority that they cannot enact and injoyne any of these thâ—ngs for thâ—s is the right of God who in this kinde hath committed all authority to Christ onely upon whose shoulder the government is in these things Princes may punish Hereticks and are bound to deal severely with such as haue made them and others even the Israel of God to sinne and so bring many plagues upon themselues their Kingdom for presumption in these sinnes See how the Lord punished Saul for daring but to sacrifice to the true God a right sacrifice afore Samuel came â—t lost him his Kingdom What is this written for but to teach us that Kings who will usurp upon Gods right the Lord will make them no Kings For he spoyles them that spoyle him How dealt the Lord with Vzzah for presuming upon the Priests office Did not leprosie cleaue unto him for ever for his proud presumption in breaking the bounds God appointâ—d Why was Ioash puniâ—â—ed for hearkening to his Prâ—nces aâ—d turning from the straâ—ght way of the Lord but to teach men that though they think the State will not beare another course then superstition and mens invention hatcht yeeldâ—ng thereunto they shall loose more by declining then possibly they can by withstand ng corrupt on What did the Lord to Manasses for setting up himself in the house of God And hath not thâ—s sinne chiefly overthrown the Roman Empâ—re brought the Turk in amongst us because Princes gâ—ue the beast their authority suffering him to appoint execute what lawes he would though never so much derogatory to the Lords own right Against thâ—â— sinne the Lord manifests his anger soon either threatning by his Prophâ—ts spir tuall judgen ents in loosing their respect wâ—thin a while poverty and weaknesse lâ—ke sicknesse to the body to seâ—z upon the Kingdom Wherefore be wise ô yee Princes and learned yee Iudges of the earth to discern not what best likes us and brings moâ—t liberty This they Psal 2.2 did well enough discern and chuâ—e nor what hath been of some continuance for Eâ—rours are ancient and Tares are sown when men sleep nor what is bâ—st agreeable to humane wâ—sâ—dome or grounds of Machivilian policy That is earthly wisedom and sensuall the bane of the Church But what is best pleasing unto the Lord. Discern who seek themselues and who Christ who are the servants of God and who worship Baal And serue the Lord in reverence kissing the Son lest he be angry and yee perish in the way of your desires Nource up no longer such cruell children as destroy their parents and take all in time to themselues as all doe to whom Princes giue more then they should Nource the Church and be as rain to the new mown field refreshing the righteous of the land that many soules may blesse you SECTION III.
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
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
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
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
Testament wherin there is more abundance of spirit promised and more plentifull declation of Gods will the Ministers ought to be able to teach Gods people twixt good and evill This argument holds firm since the Lord hath as great care of his Church now as then and is as carefull to haue them avoide sin 2 Where vision faileth the people perish Prov. 29.18 these men are no Seers nor haue any vision but darknesse and night 3 They are dumb doggs Isa 56 that cannot barke blinde watchmen shepheards that cannot understand What a liuely description of a reading Minister here is He cannot understand what pasture is good or fitting for the people he is a blind Watchman that can foresee no danger nor plague comming when they doe hear Wolues are towards and amidst the flock yet they haue no mouthes to bark and fright them away Let no man be so bold as to cavill at the Scriptures which are so plain that he which runnes may reade them 4 They cannot divide the Word rightly which is the chiefe work of the Minister of the Word 2 Tim. 2.15 which who so cannot doe at all is none of Gods workmen they who cannot nor will study to doe well and righteously are none of the Lords servants 5 They cannot defend the truth nor stop the mouths of gain-sayers which every Minister ought to doe Tit. 1. Else how shall errours and heresies be prevented and to runne to others in this case will yeeld small releefe considering the unwillingnesse of the most to be taught or take any paines at least to seek instruction 6 The Lord thrusts out Labourers not Loyterers into the Harvest such men as doe some execellent work for the good of his Church Math. 9 Eph. 4 1 Tim. 3.1 These men are idle their work is not so excellent nor is it speciall and proper 7 The Shepheard that hath nothing more then the Sheep haue cannot possibly keep the sheep well for then sheep might keep themselues and the calling of God is unprofitable These haue not so much as many sheep 8 They are not fit to meddle with the soule to seek it in time being distempred they cannot shew man Gods righteousnesse neither pray for him they cannot seek that which is lost nor bring back that which is driven away nor heale the sick Now Ministers are chiefly sent thus to benefit the soule And if they cannot help in time of distresse they are miserable comforters like Iobs friends 9 A Minâ—ster must preach and be instant in season and out of season 2 Tim. 4.2 Hence it is plain what preaching is namely an expounding and applying of the word of God to build up the people of God improving errour rebuking sin and exhorting upon sound doctrine Are men so blind that they cannot see the truth in this but would make reading preaching 10 2 Tim. 2.25.26 Ministers must instruct with meeknesse such as are contrary minded proving c. It is plain hence the Minister must be able to instruct all that are misled through errour and instruct them in the right way 2 That mens salvatâ—on depends upon the right applying of the Word 11 The word thus barely read hath not the power and majesty that is mentioned in Scripture neither that efficacy and power in converting soules which argues it is not the arm of God 12 Ministers are the Lords Embassadours and Stewards these men cannot speak nor sue to the soules for Christ to beseech men to receiu him neither can they be faithfull unto their Lord. They are the shame and dishonour of Christian Churches as though the Spirit of God were not purchased by Christ for the furnishing of men for his Church It is in effect to deny Christs victory over the enemy of our salvation 1 Pet. 5.1.2.3 13 He that winneth soules is wise these are not wise I suppose none will vouchsafe to Reply for these that haue any spark of piety to God or pitty towards his people Onely some Non-residents that keep poore underlings or greedy Patrones or Popish Atheists that would haue the light of the Gospell die or poore ignorant people that never knew what the Gospell meant or men that would liue at their own wils in all licentiousnesse these happily would undertake the plea against Christ But it were better their tongue should cleau to the roof of their mouth then they should once dare goe about the overthrow of Christs Ministry Heare therfore and consider that it may goe well with you Having shewed the insufficiency now follows the nullity of these men which the rather I insist upon because many would be content if they were insufficient being Ministers carnall men never so much regarding how the Lord is served But being no Ministers in Gods acceptance I hope it will work upon them 1 Therfore Hos 4.6 God pronounceth them none to him that is in his acceptance they are none whom God pronounceth to be none reading Mâ—nisters are pronounced none in the sense mentioned by the Lords own mouth whâ—ch cannot lie Who are you therfore oh ye Prelats that ye dare admit of such Or who are you ô yee people that ye are contented with such as cannot come to the Lord for you whose prayers are not accepted by the Lord for you This Argument is firm and cannot be gainsaid For if the authority of man be enough to displace whom God hath sent shall not the Lords authority much more displace whom man onely hath sent 2 He which wants either the nature or essentiall property of a Minister is not a true Minister for the nature and property of things cannot be severed from the things themselues But reading Ministers want either the nature or at least the essentiall property of a Minister This appears because the Minister is the Messenger of the Lord of Hosts Mal. 2.7 and his lipps should preserue knowledge To teach the people is an essentiall property and difference twixt the Minister and people Whence it also appears that there is no difference amongst Gods Ministers for the substance of their Calling For each one is the Messenger of the Lord of Hosts 2 He which is not a Messenger is no Minister for that is common to all 3 He whose lippes doe not preseru knowledge is no Messenger Who sees not that the Reading Minister differs in the substance of his Calling 2 That he hath no Message 3 That his lippes doe not preseru knowledg but loose it rather How dare yee counterfeit therfore the Lords place any of you whom the Lord hath not sent 3 Christ hath not gifted nor appointed for the good of his Church Reading Ministers therfore they are none of his For he is the King of his Church and men can no more bring in Readers then Friers amongst the people of God 2 Ministers run because they are sent by him 3 Christ will blesse none but such as he sends That reading Ministers are not gifted nor appointed it is plain from Eph. 4 where all
are reckoned up that are allowed by Christ which place is left as a rule of trying Ministers Try them by their office and use of the same 4 Math. 28.19.20 Ministers must goe and teach making others Christs Disciples and teach them to obseru what he hath commanded Reading Ministers hence are none for he that hath no authority from Christ hath none for he hath all authority in earth as well as in heaven Reading Ministers are not sent by Christ 2 They cannot so teach as others may be made the disciples of Christ 3 They cannot teach the converted to keep the Ordinances of Christ unto the end of the world which is added lest any should think that either men converted and Churches planted should not need the Ministery of the Word or that in some times of scarcity men may put in Readers 5 Math. 24. He that is not faithfull nor wise is not set over the family of the Lord to giue them their portion in due season But Reading Ministers are not faithfull nor wise neither know mens portions neither the portion of one nor another for they cannot discern twixt a civill man and the child of God neither know the portion of the weak nor of the strong neither can they giue each one their portion in due season This is plain by Experience 6 Whom the Holy Ghost hath not set over the people he is none but these are not set over by the Holy Ghost for there is no rule nor example to warrant them This Argument is grounded on Acts 20.28 where the Holy Ghost is the Author of the Ministery 2 The persons are Elders that are and ought to take heed to themselues and others 3 Are to feed and govern the Church of Christ which doth not agree to the order of Reading Ministers 7 He who is a Bishop of God must be apt to teach but these are not for they haue no Ministeriall gift nor haue they the form of wholesom doctrine This Argument is grounded upon Pauls Canons 1 Tim. 3.1 His wrok who is a Minister is so excellent that who is sufficient for these things But reading ministers haue no such work of excellency but any yong Scholler may be sufficient for this work Every true Minister is successor to the Apostles in the substance of their Calling which is teaching the whole counsell of God to that Congregation they are set over by the Holy Ghost But these Readers are successors to dumb Dogs and blind guides All divine relation is grounded either on the nature of the thing or some divine Institution which indeed is the proper ground To be a Minister is a Divine Relation and hath no such ground in these men Object 1. These are sent by the Church therfore they haue authority Answ It is the priviledge of Christ by his Spirit to send forth Ministers as may appear Math. 28 compared with Acts 20.28 2 the Church hath no authority against the Word this is against the Word to haue such Ministers 3 the Church hath no more authority in Ordination then in Excommunication but Ioh. 9 whom men had unjustly excommunicated the Lord absolved Object 2. These are called dumb dogs therfore Dogs Answ The argument is not firm from the name to the thing For the divill raised up by the witch of Endor is called Samuel 2 they are so called that it may be known to whom the Holy Ghost speaketh From hence it is plain how unlawfull a thing it is to joyn with Reading ministers in any ministeriall duty either praying or administring the Sacraments For 1 All worship done to the Lord must be justifiable by the Word and warranted by same But this worship is not There is no place of Scripture to proue the lawfulnesse of this service done by a Reader This argument is strong For the Scripture is a perfect rule for all things but especially for the worship of God And to use another worship then can be warranted is to sin against the Lord and to follow blind devotion without judgement which brings us to death 2 It was the sinne of Ieroboam that as he devised a new worship so new Priests of the lowest of the people This is both a new worship never known in the Church tâ—ll Antichrist got in to haue onely a sâ—t form of prayer and they are of the lowest of the people that are ministers of it wherfore it is but as Ieroboams worship 3 Christ is not there by his institution gifts nor spirit which is the very life of Christian duties And the servants of God must be where their Master is which is where mâ—n are gathered together in his name which is by his institution and gifts and presence of his holy Spirit 4 These are no true Ministers as is proved before therfore not safe to joyn with them that which they doe is not pleasing to God they having no Calling therunto it is like the sacrifice of Core and Dathan and the sacrifice of Vzzah 5 Men cannot thriue nor grow in grace by such exercisâ—s that haue grace already they cannot come to see theâ—r misery nor be stâ—rred up to râ—nue theâ—r â—epâ—ntance that haue this grace already nor can they keep the Sabboth hereby Wâ—tnâ—sse the experâ—ence of poore Christians â—n this case tâ—at are spirituall and can judge of thâ—ngs these being wells and clouds without water 6 Men cannot possibly be fittâ—d to â—eceiu the Lords Supper by such a Mâ—nistery for thâ—s requires that each should bâ— able to examine himselfe which none can doe but such as are taught the gâ—ounds of Religâ—on 2 Men should be stâ—rred up to this duty being all so backward as is pla n in the practise of the Coriâ—tâ—â—ans which these mâ—n cannot doe Now what dangâ—r it is to receiue the Lords Supper unwoâ—thily you may see 1 Cor. 11 What good or benefit can a man haue by a dumb Dog or a blinde Guâ—dâ— 7 The people should seek the law at his mouth whose lippes prese u knowledge Mal. 2 and goe to that shepheard that can feed them and that Watchman that can admonish them of danger but thâ—se mens lips doe not preseru knowledge 8 These make no difference having no discerning but reade Apocryphall writings and all that is in their way whâ—ch being directly agaâ—nst the Word commandâ—ng Chrâ—st onâ—ly to be heaâ—d how can men joyn in the same wâ—th any comfoâ—t 9 Men hardâ—n the â—gnorant in this evâ—ll way and gâ—ue offence both to the bâ—nd Minâ—stâ—â—s and people makâ—â—g as tâ—ough this were sâ—fficient to salvat on 10 Men by this pâ—oclaine theâ—r small accouâ—t of Gods own Ordâ—nances which they might enjoy by the same pa neâ— cost oâ— removall or â—lse profite themseâ—ues more in prâ—vate You therfore dear brâ—thren that liue under such considâ—r whâ—t you doâ— you liue as Athiâ—sts indeed upon the maâ—teâ— For what are your prayers and recâ—iving of Sacâ—amâ—nts which you th nk is the best serv ce of God but a provoking of the
Lord to anger That you sâ—ould dare to send such a lâ—me and bl nde mâ—ssâ—nger to the Lord of Frosts and such sacrâ—fices withall comming from the drowned in ignorance and superstâ—tâ—on and that you should put the Lords name upon such a Mâ—nister which is not sâ—â—t nor allowed by him Doe you nâ—t depriue your seluâ—s of those excellent and pâ—ecâ—ous treasures in the Gospell of Christ because you want a man to preach them Epâ—es 3 Doe you not hereby â—ndanger and loose your soules which liue in ignorance 2 Thess 2. Doe you know the anger of the Lord will be upon you for this Hos 6. Would you chuse for the bodies sake such a Physitian as hath no skill at all nor any good report to haue cured any under his hand Or such a Counsellour as could not advise but reade you a statute or book-case at all adventures Would you trust your sheep with an Idoll-shepheard that cannot tend them And will ye make so small account of your soules thus to passe them over O return and seek the Lord ye haue hitherto sitten in ignorance and in the shadow of death you never knew what the Gospell meant nor what a God the Lord is witnesse the base and wicked conceiving of him and carriage towards him in publique and private Wherfore let this moue you to provide you a man of understanding that may be able to fâ—ed you Turn you therfore from all your evill waâ—es that yee may be brought to Sion the place where the Lord will be found and seen of all his people Let none be so hardy as to maintain these in their Callings SECTION XIIII THe next sort of Minâ—sters wherof some doubt whether they may hear them or no are such as conforme to these ceremonies now controverted Which howsoever it come in them from an utter hatred of Popish devises and an heart carefull to keep themselues unspotted of the world yet without all questâ—on they erre Concerning thâ—s therfore that morâ— clearly the truth may be boulted out we will propound some grounds to stay upon 1 The Ordinances of God remain pure and holy though men be corrupt that administer them and so are like the Lord. 2 Private men are bound to try the doctrine of Mâ—nâ—sters and look to that rather then be examinâ—ng of their entrance into that Calling they are in this all the Scriptures run upon 3 God doth good to his Church by the gifts he hath given to wicked men for his people For they are fâ—om the Holy Ghost given to restore the Saints and for the work of the Ministry These things considered it may appear upon sufficient grounds that men may lawfully hear 1 Such as are conscionable in their Ministery though they erre in judgement for the Ceremonies and be ordained according to the manner of the times For first these haue the substance of a lawfull calling electâ—on and approbation from the people 2 Dissention in lesser matters hath never hindred either Communion nor estâ—emâ—ng one of another twixt the servants of God Phil. 3. 3 These are sent of God though not by this way they are not unlike to Iacob whose the blessing was though he should not haue sought â—t by lying 4 Their sin in admission is their own personall sin and cannot hurt others not partaking with it 5 Men may and ought to receiue their sendâ—ng not from men but from the Lord of the Harvâ—st Object It seemes to approue theiâ— sinne since men pertake with them in their Ministery which they haue gotten unlawfully Is it not to communicate in stollen goods Answ No for they ought to be admitted and the Ministery is theâ—rs and the Congregations choosing them onely it is their errour to come in by a wrong way Now to stâ—al is to take from men that which doth not belong unto them which cannot be applyed to them A second sort of Ministers are bad and corrupt in doctrine and manners these preaching many truths from God may be heard For 1 They sit in Moses chair Matth. 23.2 Moses chair is the doctrine of Moses otherwisâ— they should haue sit in Aarons chair if he had spoken of the Calling 2 Otherwise we should not yeeld absolute obedience to the doctrine taught except it were Moses doctrine 3 The main cause why the people should hear these is manifâ—sted by our Saviour but this is not so much succession in Calling as succession in Doctrine 1 These Pharisies had corrupted their Callâ—ng 2 They perverted the Law with their Glosses 3 Were ignorant of the righteousnesse of faith 4 Hipocrites in life and bitter enemies to the Kingdom of Christ 5 They preached the Word without authority coldly as did not stir affections 2 Arguâ— Doctrine and gifts are the Churches who may take their own from a very theife Yet these Cautions must be observed 1 That we be able in some measure to discern and try the spirits 2 That wâ— be compelled by necessity 3 That we bâ— careful to get what pâ—ivate and pubâ—â—que help possibly we can 4 That we hunger after other powerfull meanes and as soon as the Lord offers any we remoue and follow the light 5 Refuse private conversing with them 6 Contend for the truth in any paâ—t oppuâ—ned by them Object May not Popish Iesuits or the like then be heard Answ Thâ—se are the professed servants of the beast not of Châ—â—st for they haue quite changed the Ministery into a Priâ—sâ—hood 2 We are quite separated from this false Church by the commandement of the Lord and the Magistâ—ate and all Chuâ—ches assenting to the same 3 Thâ—se doe plainly seek to seduce us and withdâ—aw us from the worâ—hâ—p of the true God all which cannot be found â—n these of our own Church from which wee haue â—o such warrant to seperate nor doe seeke to draw us quâ—te from Christ in fa th Yet thus far let me speak to you of the Ministry thus corrupted that are negligent and doe not sorwaâ—n the peopâ—e of God of danger You that look to your own wayes and make your belly your God You that preach as they Ier. 5 that other Lords may â—ule over the flock of Chr st Considâ—r what you are Are you not men of God Should not you be holy that draw neer to the Lord Should you trouble the waters with your Tâ—aditions that none can drink almost w th a good conscâ—ence Should you make the sacrifices of God abhorred by your dâ—ssolâ—tenesse Should you smite with your tongues your fellow sâ—rvants whose Minâ—stery and conversation you know is better then your own Should you use the flock of Chrâ—st as you doe never visiting of them many of you If woe be to them that joyn house to house what shall become of you that joyn Congregation to Congregation and to these prebenships Dâ—anries c. Should you be terrible to the humbled and afflicted soules Surely the Lord will judge for his people Hear you that force men to things against their
2 That God hath not restrained nor bound any pa t of his servicâ— to the publique places onely but so as necessity urgeing we may usâ— the same in private it bâ— ng not against the nature of the Ordinances 3 The Ordinances of God are properly the inheritance of the châ—lor n of God 4 The Communâ—on of the Sa nts ought to be to build up one an other Hence it will follow That it is not unlawfull to preach the woâ—d prâ—vately For 1 Christ dâ—d it in every house whose example in all morall things without all question we are bound to follow 2 Thâ— Apostles Acts 5 they had then tolleâ—atâ—on to preach they were not prohâ—bited herein they followed Christ and we are therfore to follow thâ—m 3 The Apostâ—e Paul Act. 20 20 makes this one Argument of the conscionable discharge and faithfulnesse in his Callâ—ng that he had taught from house to house 2 He propounds h mselfe as a pattern unto them 4 Mâ—nâ—sters are the laboureâ—s servants to the Church and ought therfore in private and publâ—que to instâ—uct them 5 Act 8 Phillip joyned to the chariot whence it â—s plain the Loâ—d wâ—ll haue his servâ—nâ—s to takâ— all occasions to win any 6 That which may tend and is â—equisite to edâ—fication beâ—ng the desire of Gods children ought and may be used by the Ministers but prâ—vate teaching may and doth build up â—uch Ioh. 11. 7 Mâ—nisters may reade the Scriptures and therfore giue the sensâ— and teach the people to make use of the same 8 Thâ— t uth of God must be taught and when â—t cannot in publique then â—t must bee taught in private altogether 9 None but Popish Canons and German interâ—ms were ever aga nst it till now 10 The fâ—nction of the Ministery is so large and waighty that take all occasions and doe to the uttermost yet much a doe to doe our office in any sort 11 There are no sound arguments against this course for Christians to be exercised in private onely such reasons as savour of sloth or profanenesse are brought against us 12 That which every private man is bound to that the Ministers of God are much more bound to But private men are bound according to their gifts Deut. 6 and Deut. 11 to instruct and admonish and stirre up others Neverthelesse this ought to be done so as men doe not neglect publique meanes for which private should prepare and fit us 2 So as Ministers doe not disable themselues from doing the publique duties 3 So as men doe not neglect any necessary duty in their speciall Calling A second kind of communion is to admonish and reproue some scandalous professors for these men may meet together For 1 Discipline is the healing of the sick soule and finding that which was lost which all in their place are bound to Math. 18. 2 Paul commanded the Church to meeâ— 1 Cor. 5 for this end 3 Men that doe not reproue others are guilty of their sins and hate them Lev. 19. 4 Examples of all times warrant this our Saviour Christ in absoâ—vâ—ng the man cast out Ioh. 9. 5 Gal. 6.1 A charge is laid upon all that are spirituall Brethâ—en therfore I beseech you consider these things mens soules are precious the divell is politâ—ck ever like a roaâ—ing Lâ—on watching for his prey the longâ—r men hold on in any course the hardlieâ— are they reclaymed 6 Men dâ—paâ—t ng away draw many others with them and so Christ looseth many sheep for want of tending 7 In common dangers when publique helps are wanting every one is more tyed to his bâ—otheâ— â—oue in this câ—se must especially appear A third kind of Communion is to exhoâ—t and stirre up another by conference and to repâ—at Sermons this ought to bee though dâ—scipline be set up at times convenâ—ent 1 Hebr. 10.24 25 Men must consider one another to provoke to loue and good workes 2 Men must not forsake the Assemblies which are private Meetings since each must exhort one another Every man is bound as hee hath received the gift to minister the same 1 Pet. 4.10 therfore men ought to meet 3 Private Conference helps each ones weakenesses both in memory and understanding one doth supply anothers want 4 Ier. 6 Men must stand and inquire 5 These exercises make men blessed and happy Psal 1. 6 Experience proues them to thriue best which use these meetings in a holy and reverent manner 7 The practise of all ages witnesseth this Mal. 3. 8 The nature of Gods spirit is to draw the Saints together in one where in a more speciall manner hee is present assisting them A fourth kinde of Communion is to pray and humble themselues this is plain Acts 12 where the Holy Ghost records it and the fruit of it appears in Peters deliverance and Ester 2 No duties that may possibly be performed ought to be omitted when the Lord â—als for them These duties of fasting and prayer the Lord calls for in time of calamâ—ties Math. 9. 3 Eveâ—y Christian ought apart to fast if hee haue no company or no convenient meanes wâ—th others as Daniel Nehemiah but ever we must covet as much as â—s possible to be together where the Loâ—d is especially present Act. 13 Math. 18. 4 Many private and more speciall causes which are matters of gâ—eat waight and urgency which are to be commâ—nded to the Lord with fasting this being the means which ever the Saints haue used to stir up themselues and others by Luk. 2. 5 It is a sin not to be expiated bringing certain judgment when men doe not fast and humble themselues the Lord calling therunto Isa 22. 6 Experience sheweth this practise to keep life in men and preserue them from deeâ—â—ning to keep a foot the ministery of the Word Act. 13. 7 The divell and our own corrupt natures are speciall enemies to this exercise of Religion 8 Onely the true children of God can discern dangers plainly before they come therfore thâ—y ought to meet together though others doe not that see no danger By all this we may see whence that advise is which is too much followed to wit to bring in Popery againe in doing wherof they obseru Machivillâ—an policy 1 They nourish the people in ignorance under blinde Guides that so they may readily receiue any thing and haue no discerning twâ—xt truth and â—rrour For all men natuâ—ally like well of this Religion as pleasing to the senses and carnall reason 2 Lâ—t there be Popish ceremonies and customes retained for all that while it is well enough many people never minde so much the doctrine that is taught as the Ceremonies that are seen 3 They that are chief let them favour Papists 2 Perswade to a commoderation 3 Suppresse them that are greatest Antipapists both Ministers and people that will be so forward 4 Let men be kept in a dâ—slike of the right way by inveighing against it as schismaticall and dâ—abolicall 5 Let men teach the people the great authority the
Church hath in commandâ—ng 2 Let them teach how the people ought quietly to submit themselues to their Minister whatsoever and be content with him 3 Let them that seek Reformation be made odious to the people 4 Let them be taught not to search things doubtfull but beleeue their Minister And in cases controverted let men rely rather on the great learning of the present Church and reverend antiquity then to follow these new Geneva-like preachers that will haue nothing warranted but that which is approved by the Scriptures 6 Let not the Gospell be freely preached For these exercises of preaching and prophesying cut down the kingdom of the Pope This is so full of light that if it be preached so plainly as many doe it will lay open all 7 Let men haue such a kind of serving God as will not stirre nor trouble them but altogether please and delight Let them haue such preaching singing organs c. Are not these from Satan Are they not directly against Christ and his Kingdom And the Kings Majesty and his Kingdom which fals or stands not with a Bishop Ceremonies but with the Kingdom of Christ rather witnes that experience of the Fr. King who revolting from the truth how did the Lord meet with him Wherfore be wise ô yee Elders of Israel and sleep not you that are the Lords Watchmen The divell sows tares and thâ— peace of the King and weale of the Kingdom depends upon thâ— suppression of Popery Take heaâ—t every truehâ—aâ—ted Christian and stand in your places agaâ—nst such courses as bring either Atheism or Idolatry Keep up the Word soundly preached by the Ministers of God which are the strength of the land Incourage the servants of God that are most ca efull to please the Lord. Cause that there be a generall turning to the Lord by fasting and prayer Let the Sabboths of God be kept and sanctified and tâ—y then whâ—ther the Lord stay not his judgments and blesse the land more then ever Then you shall be called The Restorers of the Breaches And if you be not more carefull to seek the Lord and walk by his wisedom know that all human power cannot uphold your Kingdom against Satanicall dâ—vises SECT XVII Whether it be fitting to bury in Churchyards Answ IT seeems no For the Scripture and practise of all the Saints is against it 2 Men place religion and holinesse in it and when things indifferent come so be abused they are not lawfull to be used 3 This hath and doth cause so many prayers to be read over the dead 4 The covetousnesse of Priests and Friars hath been a speciall meanes of this course Whether it be not not needfull to pull down Churches built for the honour of Idols Answ It seems it is For 1 Hos 4.15 2 The house of Baal was destroyed 3 The high places ought to haue been dâ—stroyed 4 It is a part of holinesse to overthrow the Groues Deut. 7. 5 The name and memoriall of Idolls ought to be rooted out 6 To dedicate Churches to a Saint is Idolatry which ought to be removed 7 The gold of graven Images is an abomination to the Lord and an accursed thing therfore also Churches which â—are so defiled Object These places were unlawfull because the Lord had chosen a speciall place where be had put his name Answ That reason is never given 2 the pollution by Idolatry is ever urged as the cheife cause Meanes that the people may be fitted for Reformation 1 Men must hunger after all Gods Ordinances 1 Must set their hearts to seek the Lord by earnest praying and turning unto him 3 They must obseru an holy Discipline amongst themselues in admonishing and reproving one an other c. 4 Must touch no unclean thing abhorring all Romish Reliques and Antâ—christ especially 5 When men mourn for the burdens laid upon them and groan for the misery of others 6 Rejoyce in the forwardnesse of them that are most zealous not envying one an other 7 That speciall prayers be continually offered up to the Lord for the Magistrate The danger of seperation after the manner now used by some Let none imagine that because I write gainst the practise of Seperatâ—on that therefore I hate the peâ—sons whom I am peâ—â—waâ—ed thâ—oâ—gh tendeâ—nes of conscieâ—ce doe wâ—thstaâ—d these corruptâ—ons Hear thâ—â—fore a freinds reproof who tenders your good and desires the holy ordinances of God and in all th ngs to keep a good conscience Sometimes affection may outrun soundnes of judgment and in sâ—eking to fly more then is sin we fall into greater corrâ—ptions and nourish much â—vill in us Brethren disdain not to read a few lines which I know cannot abate your zeal and may through Gods blessing make your course more comfortabâ—e Consider well therfore of these gâ—ounds I lay as a way to that wh ch follows 1 That there is in each a naturall affectâ—on like zeal as in other graces the deceitfull heaâ—t will counterfeit grâ—â—e so in thâ—s witnes Iehu there is an errour on the right hand 2 That this blind zeal carries men headlong without examination or seaâ—ch of their waies to censure others when there is no power further to hurt 3 Men may oppose corruptions in publique and yet neglect to fight against sin resolutely and zealously in themselues therby thinking to please God highly 4 That Tolleration is not approbation Act. 17.30 5 It is the desire of Satan and our ownâ— to seperate from the true children of God upon any occasion whatsoever these enemies much respect 6 Men rending themselues from the true Church as no Church cannot tell where to stay nor to whom to joyn themselues which makes their rents incurable 7 Men may joyn themselus to the purest Congregations if it be without condemning others as nothing 8 Christ is not ever accompanied withall his ordinances in act but many times he goes in one or two amongst his people A Church holding the foundation though it err in many particulars remaines a Church still 9 Many commands binde the Magistrate to redresse things amisse which private persons cannot possibly reform 10 Gods Ordinances make us one with the Lord and with men no further then they are one with the Lord. These things agreed upon I doubt not but men will yeeld to these Arguments following agaiâ—st totall separation First there â—s a true Ministâ—ry in the Chuâ—ches of England therfore it â—s lawfull to joyn with them That there is a true Ministery it may appeare 1 Bâ—cause men haue gifts to dispense the Word 2 Men are chosen by the people 3 Graue and godly Preachers doe approue of the entâ—â—ng â—n of many 4 Men haue ordâ—nation though not aftâ—r the purest manner but corrupt whâ—ch comming to their knowledg they repent of 5 Men exercise their Ministery not by vertue of aâ—y power from men but because the Lord hatâ— s nt them 6 The hand of the Lord is with them to prosper hâ—s own woâ—k so as men are brought to