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
and Mahumetanism and Iudaism and Heathenism Arg. 9. Deut. 16.21 Men must not bring any thing of their own devising neer the Ordinances of God 1 Men may not set up statues or pillars for religious use This place is firm against the Ceremonies controverted because Crosse Surplus and Kneeling are brought neer the Ordinances of God which makes the same unlawfull as if they were parts of Gods worship in their Confession 2 They are statutes and pillars for religious uses Iudg. 8.29 Good intents not directed by the Word proue very hurtfull in the end to the devisers 2 All men take the least occasions to follow superstition 3 Mens inventions draw their hearts wholly to them from the Lords true worship since they are their own children as it were This place is direct against our Ceremonies they haue good intents as order and decency c. But men are not directed by the Word no more then Gideon was in his Ephod therfore they will proue hurtfull even to be a snare to them that establish them and their posterity And they are not friends nor Seers to the State that draw authority to presse these upon any 2 When occasions and stumbling blocks are laid before men they fall straight generally neither will doctrine prevent the same therfore these ought to be abandoned and it is presumpt on in any to use or retain them 3 These rob the Lord of that due worship he should receâ—u from us wherfore as theeus such ceremonies ought to be severely dealt withall and quite cast out like Agar when she beganne to be so presumptuous as to exalt her selfe aboue her Mistresse as these doe already the most more esteeming them then they doe the Ordinances of God Arg. 10. From examples 2 Chron. 29.25 David and Salomon did nothing in the service of God but what they had expresse particular direction for 1 Chron. 28.11.19 Hence we obseru that that which was not lawfull for Prophets and men of such excellent paâ—ts and authority is not lawfull for any other Magistrate or Minister These had shewed them how they should build the Lords Temple in every particular work for his service This reason is firm because all the Kings of Iudah as they were zealous and forward for the truth so they had care to bring the people and Priests to that form which David and Solomon left for Religion And hence it may appear that mens wisedom is to doe things according to the will of the Lord not to vary any thing from the pattern given and bring in Ceremonies or their own devising Arg. 11 out of 1 King 12.28 Ieroboams sinne was in departing from the pure worship of God 1 In regard of the place he chose Dan and Bethel 2 In the manner hee set up Calucs as signes of Gods presence 3 He made a house of high places where they should offer sacrifice 4 That he made Priests of the lowest of the people 5 That he ordained a feast of his own heart 6 All this hee did for carnall policy lest the people should again return to Rehoboam 7 This he did in shew with great advise and counsell wheras he had resolved afore what to doe As for the first things cannot be committed so now since the Lord hath not bound his people to any certain place yet this is to be observed how they doe enjoyn men not to go where the Word is most purely sincerely taught and take such places where there is nothing many times acceptable to the Lord. 1 Though men set not up graven Images yet these Ceremonies are breaches of the second commandement as those were since they are similitudes for Religious ends 2 Men tye the Lord to teach by them and put his children in remembrance and work upon the affections by them to stirre up the dull minde of man and to teach man not to be ashamed of Christ 3 What are their great Cathedrall Churches but houses of high places First because they draw men from their particular Congregations Secondly because they are built in that form and for such use as is not warranted to haue their singing and chanting which is as meer Barbarism as if they did it in a strange language 4 Doe not these make their Priests of the lowest of the people ignorant sots This is too plaine Doe they not admit their singing men to offer up prayers and thanksgiving unto God 2 Every man that hath some learning though unfit to teach and scandalous in life is suffered 5 Doe they not ordain feasts of their own heart as are all the feastivall daies 6 Is not their fear if the people should haue the true manner of Gods worship they would depart from their Canonicall Obedience 7 Doe they not seem to consult and proceed by advise in their Convocation house when it is plain they had determined what to doe before Arg. 12 2 King 21.4 7 In Ierusalem will I put my name Hence Obseru 1 that the worship of the Lord is his name 2 Where the Lord is worshipped nothing but of the Lords appointment ought to come This place is direct against these ceremomonies First because none is to manifest the Lords face in any manner or institution besides the Lord himselfe Secondly the Lord being worshipped amongst us none of these being humane inventions ought to come in place Arg. 13. 2 Kings 23. 1 All the instruments of Idolatry ought to be destroyed 2 The places that haue been hallowed for Idolatrous service men ought chiefly to pollute 3 The Priests that haue been Idolaters should not bee admitted to the Altar of God This proues these Ceremonies should be quite abolished since they haue been and are instruments of Idolatry as it is apparant in Popery 2 If places should be defiled then much more ceremonies that are more taâ—ntâ—d secondly lesse necessary 3 Ministers may repent and yet in this case not be admitted What then shall wee say of Ceremonies that cannot be sanctified nor cleansed by any man as men may be and are repenting by the Lord Grounds of this law and practise 1 The great purity and holinesse of the Lord. 2 The detestation and hatred all ought to haue and to shew against all Idolatry and false worship we ought to be jealous as the Lord is 3 To prevent apostacy and backsliding in times to come 4 To prevent danger to the weak Arg. 14 2 Chron. 15 The order amongst Ministers and publique persons ought to be observed v. 10. 2 True Ministers must keep the charge of the Lord v. 11. Hence it is plain that Gods order and that distinction he hath made should stand and none of mans be brought in 2 Ministers must serue the Lord onely according to his commandement and not worship God according to mans will Argum. 15 2 Chron. 15.17 the high places ought to haue been removed Hence obseru 1 that all worship ought not onely to be for the substance allowed of God and 2 for the person performing it
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.
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
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
but they must learn by hearing the Word of the Lord. Which things are plain against our Ceremonies For 1 men haue no word for these therfore they are unlawfull 2 Men adde by carnall reason unto the ordinances and worship of God these Ceremonies which is as unlawfull as to detract any Ceremony and ordinance God hath appointed to his people 3 These hinder the keeping of Gods Commandements 1 Because carnall reason is unmortified that leads men 2 Men please their affections both which hinder Gods Commandements from being kept Rom. 8. 3 Men dote upon their devises wheÌ„ they are used which hinders them froÌ„â—ouing the Lord and his ordinances with all their heaâ—t 4 Men so striue to bring in these and to keep them in as that all their labour is spent herein If it be said that this is meant of adding or detracting in the substance of Gods worship Answ This cannot be so understood 1. Because the Lord forbids all adding and this in Ceremonies is adding 2 Because the Lord binds to the manner prescribed as well as to the matter Deut. 32. 3. Men may not adde in doctrine nor detract therfore not in Ceremonies 4 Because the Lord punished them when they varied in the least Ceremonie and circumstance from the pattern in the moâ—â—nt Arg. 5. Deut. 7. All the monuments of Idolatry should be destroyed 2 The Church ought to haue speciall outward holines more then any other people hath a part wherof is in overthrowing such pollutions 3 The Lord will haue all sorts of Images to be destroyed The Lord will not have his chidren communicate with Idolaters either in their religious Ceremonies or outward communion Hence we learn 1 That these ought to be destroyed since they are to us monuments of Popery they bring that to our remembrance 2 Now they are appendants of that religion onely at this day 3 They are as dangerous to us as the monuments of these Gentils were to the Iews 4 The Lord will haue his children goe as far from Idolatry as is possible now wee retayning their Ceromonies haue Communion with them If it be said this place speaks of them that are open Idolaters and had devised these things themselues The Answer is that Papists are open Idolaters 2 They devised these things of themselues and though they should be before Popery yet they might be and were beginnings of Popery Arg. 6 Dev. 7. two last verses Things dedicated to Idols and abused in state of worship may not be turned to private uses much lesse to publick in the service of God 2 That men should utterly detest and shew their greatest hatred against the monuments and things abused to Idolatry 3 These are accursed things and men coveting the same become accursed 4 Man may not pick things lawfull in themselues out of idolatrous worship and apply them to what use he will This place is against these Ceremonies in question that haue been in state of religious worship therfore ought to be abandoned 2 Men are bound both inwardly and outwardly to manifest their great detestation and loathing of such things therfore ought not to use them 3 The retaining of thâ—se things brings curses upon minister and people God Layes a speciall curse upon his own creatures abused to Idolatry much more upon mans devises Object This place holds but for the individuals not for the generals For Gold might be used and that afterwards about the service of God Answ 1. These Ceremonies were never in use but Religious and therfore the Argument holds firm à pari from the like All the Gold that was defiled by Idolaters ought to be abhorred So all Crosses and Surplusses haue been abused for they had no other use therfore to be abhorred 2 Gold in it selfe as it is the creature is not here detested but in this form and for this use So the matter simply of a Surplus as it is the creature is not unlawful no the other Ceremonies but in this form and applyed to this use which is in the generall of Crosses and Surpâ—esses which was but in speciall for the other 3 The Lord brought in Gold and Images too of diverse creatures into the Temple But this Law is not to binde the Lord as none other is For laws binds the creature not the Creator therfore it remains firm that these being such accursed things should be uttâ—râ—y abandoned and though pickt out amongst many yet without question far worse then the gold about the Images Arg. 7. Deut. 12.3 the very names of idols ought to be rooted out of the places where they haue been worshipped and v. 30 31 men may not chuse how they will seru the Lord. 2 God will not be served by his people in the manner nor with those things appointed by man that Idolaters worship their God withall for they bring in every thing that the Lord abhors 3 Men are not to adde any thing to the worship commanded of God though they keep the substance and adde but little 4 Whatsoever is not commanded in the worship of God is forbidden These grounds are plain out of the text and they are sufficient if we had no more places of Scripture to overthrow these Ceremonies For 1 if the names of Idolls should be destroyed then much more these ceremonies which are much more accursed 2 These Ceremonies were of mens chusing at first and therfore unlawfull then 3 Idolaters worship God at their Idols after the same manner with these things therfore they are unlawfull and if these be admitted why not all Popish trumpery upon the same grounds 4 Our Churches retain the substance of Gods worship yet they adde these of their own devising which is directly against the commandement 5 They are not warranted any where wherfore forbidden to all Arg. 8 Deut. 14.1.2 1 Men in civill things should not be like Idolaters nor follow their fashions 2 Holy people must avoide all outward things which may defile them and they must be as the Lord would haue them 3 The Lord severs his people from all other people in their Rytes and Ceremonies This place is very direct against these things 1 Because it is more to be like Idolaters in religious reverence then in civill fashions And suppose these should be used but for a civill respect amongst us they were unlawfull as they are now used in the Colledges of the Vniversities 2 It is not in any mans power to ordain and appoint what garment they will or Ceremonies to be used 3 It is sin to joyn and be one with those from whom the Lord severs now the Lord severs us from Papists and the Lords will is we should differ from them in these rites as well as in doctrine Obj. This was spoken to the Israelites in respect of the heathens Answ The causes are generall wee are the children of the Lord 2 We ought to be as holy as they 3 the Lord hath chosen us to be a peculiar people unto himselfe from Popery
for the minister of the gospell such are these therfore not fit to come near the Lord nor are decent garments for the minister of the Gospell 5 Men must protest against it and goe as far as is possible froÌ„ it But now men protest for the covering though they forsake the Idolatry 2 Men cast it not away but draw it near unto them and come near the Papists herein 6 Men cast them not away with disgrace but honour them in bringing them into the service of the Lord and speak well of them Hence we see it is not nicenes but a care to keep a good conscience makes the ministers and people of God abhor these Ceremonies in question Arg. 21. Out of Hos 2.16.17 Things lawfull abused to Idolatry are defiled and ought to be abandoned as the name of Baali 2 The Lord will haue nothing like Idolaters in his service he hates all names and memorialls of Idols 3 The Lords people should not name Idols without detestation 4 The utter abolishing of Idolatry is the way to all happines for a kingdom This place is playn against our Ceremonies though they were lawfull at first institution yet now Idolatry defiles them and they ought to be abandoned 2 The Lord will not haue us serue him outwardly like Idolaters in the least Ceremonie For names are lesse then Ceremonies Therfore what the Lord abhors no man must dare to bring near him But he hates and forbids these as it is playn in the text 3 The Lord is wonderful Iealous of his true worship he will not haue the heart lift up unto vanity nor the mouth speak of Idols except it be to reproue them the Lord makes all his people such Consider yourselues therfore all yee that can endure well enough these Ceremonies whether the Image of God in this respect be in you or no Hence it is playn men are bound to that utter detestation and loathing of idolatrous signes and garments and gestures which some shew in England Because this promise must be fulfilled 2 Men are married to Christ therfore it fits they should be chast and far from all shew of whorish behaviour and lightnesse such as the whore of Rome teacheth 3 This is the best way to root out Idolatry utterly and to establish the true service of God 4 This is the best way to all happinesse to a Kingdom which we ought by all lawfull meanes to procure What haue they deserved therfore at your hands that you should thus deal with them that seek your good in all their courses Their preaching praying and living you cannot deny And in this the Holy Ghost clears them Be encouraged therfore every faithfull subject and good Christian to continue thine hatred of all Romish Reliques for certainly this will bring good to your selues and the land too Arg. 22. Mat. 15.3.4.5 1 All Traditions that cause the breach of any commandement are utterly unlawfull 2 It is the property of humane Traditions to cause the breach of Gods commandements 3 Men that joyn their traditions with Gods commandements doe what lies in them to throw the Lord out of his Throne 4 It is a sign of hipocrisie to be zealous in urging humane Traditions 5 The breach of a human Tradition doth not defile men 6 Men are not bound to the Traditions of the Elders This place is plain against our Ceremonies 1 Doe they not cause the breach of each commandement of God as is learnedly proved in a discourse of the Crosse and especially this commandement that men should be apt to teach and carefull to teach which now is made voide by this For men say if he be a quiet peaceable conformable man it is well 2 They cause those the Lord hath sent to be thrust out and the fathers of mens spirituall life to be neglected 3 That which causeth breach of Gods commandements should not men abandon and abhor 2 Should men bring their own traditions into the Church 3 These Ceremonies will doe hurt if they be not cast out before it is their nature and property to doe hurt and they are ever worse in the latter end then at first 4 Is it not presumption and rebellion against God to joyn mens own devises to the Ordinances of God without warrant from God And are not men to keep the Lords right in standing against them 5 Should such hypocrisie be seen amongst us that men should presse with violence their own traditions and be like the Scribes who when they teach the law of God are without power Mat. 7. 6 These commandements of men are made doctrines to teach So are all our Ceremonies as it is plain by the Preface to them Grounds therfore besides these mentionâ—d why we should stand against them are out of this place 1 The servants of God are not bound to mens traditions 2 The great esteem men haue of their own traditions which Gods servants should protest against 3 The great inconvenience that comes by some of their traditions in sight as hath been shewed before and shall be God willing hereafter 4 The true zeal men should bear to haue the Lords commandements kept which cannot be where these are so much esteemed 5 Avoyding hypocrisie 6 It is but lost labour to worship God thus 23 Arg. out of Mark. 11.16 1 Things of good use out of Gods service ought not to come into the house of the Lord. 2 Nothing but that which the Lord hath sâ—nctified ought to come neer him witnesse Naâ—ab and Abihues strange fire This place is plain against all our Cereremonies even Kneeling because though of good use in other parts of Gods worship yet in this it ought not to come 2 These Ceremonies should not be admitted nâ—ere the Lord since they are not sanctified and men endanger themselues that presum to bring them neer the Lord. Wherfore Ministers ought to their uttermost power seek the abolishing of these ceremonies in this they are like unto Christ Arg. 24. Ioh. 2.15.16 1 In darksome times many things are corrupted in the service of God as twixt Malachy and Christ which the light comming burns up 2 The Lord will not admit any mans devises to further the service of God besides the Word 3 Mens colourablest devises in Gods worship when they are considered by a zealous heart are vile and odious 4 True zeal is for the Lords pure worship and service 4 True zeal is with fervent desire of reformation of small matters in shew being amisse This place is plain against our Ceremonies they came in in the times of Popery and the light of the Gospell discovers them to be filthy and hath cast them out of many places already 2 The Lord will not admit these ceremonies to further his worship what he saw convenient and fitting he commanded neither let men think their comelinesse and decency shall be omitted for these are commanded by the Word These Ceremonies haue not so good use as those mens commodities wherin they seemed to doe good and