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
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
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
had been propounded to Iohn Hus and Ierom of Prage as are now they would haue heard and approved the voice of Christ or in the like of that kinde as in all ages Gods servants haue to fight against and doe evercome some speciall enemies and corruptions that trouble the Church So Wickliffe in his time against some errours of the Romish Synagogue Luther against more Calvin and Beza against more 20 Reason inlightned and guided by the spirit of God and subject to the Word is the voice of God This is part of the image of God even that wisedom which God renewes by his Spirit Mat. 12.13 This holds so as these cautions be observed 1 The Scriptures must be the ground upon which reason is built The Scriptures are the premisses reason drawes the conclusion from thence 2 The like reasoning appeares in the Scripture 3 That mans reason be never used against any part of Scriptures nor experience for either Scriptures or experience to the contrary overthrows all the shewes of reason 4 So as men by reason presume not to understand the deep things of God that is the mysteries of Religion which the Scriptures reveales not Col. 2.5 Reason must submit to the Word and beleeue the truth therof though wee cannot conceiu the manner how it should be Ioh. 3.6 Reason especially in divine things and the worship of God serues onely as a watchman to discern what the will of God is which is our wisedom Deut. 4. So then part of our faith must be built upon reason thus informed It is a thing no lesse dangerous then odious to meddle with Princes authority not that they themselues cannot endure any higher power though naturally all men would be as Gods but chiefly because inchanting flatterers seek to bewitch Princes and themselues being voide of all conscience of duty towards God full of hatred towards his children and divellish blinde zeale for superstition and selfe loue towards themselues and would perswade Princes as Iesabel did Ahab that because they are Kings they may doe what they please and usurp not mens onely but Gods right too and sit in his Chair Such were they that came to Ioash 2 Chron. 24. Such were Davids enemies And these men to the intent they may bring about their divelish and malicious intendments pretend to be the onely true hearted subjects in the Kingdom and that men of another disposition though farre more faithfull to God and his Magistrates yet dissenting severing from their errours and not bowing down to them are factious and trouble the peace of the Kingdom So did Haman report of the Iewes Esth 3. And that their accusation may not seem frivolous they bring some complaints for the breach of lawes devised by themselues as snares to take the righteous in no way tending to the safety or honour of the Prince or the publique good of the Church or Common-wealth Though these men abound in every age and by their policies raâ—se themselues to high placâ—s their kingdom being of this world and the Lord disposing and appointing them as scourges for his own people yet because it is the Churches duty to teach all the truth and seek the good of mens soules and of Princes especially by whose meanes so much good is injoyed and that this is true loue to shew the way of life though it be by sharp reproofes therefore for Princes good â—f so be the wise and gracious God so appoint that these things may be vâ—iwed of them and for the peoples good that they may know how to cary themselues towards Authority I haue indevoured from the rule of justice that appoints every man his standing and office and bounds them with strait charge that none shall passe the lists prescribed to man fest this point which I acknowledge is farre fitter for the more judicious to haue handled The name of Kings and Princes is sacred they are stiled Gods by the Lord himselfe and children of the most High next to himselfe to be honoured of all men Wherefore from the Scriptures these things following are evident concerning them 1 That this high calling is an Ordinance of God immutably to continue for the good of man till Christ restore the Kingdom to his Father for it is morall and of necessity never abrogated by God This all firmly hold against Anabaptists Secondly for their authority that they are highest and supreme in both kinds civill and ecclesiasticall this is plain â—n David Salomon Iosiah who were chiefe the high Priest being under them the Prophets in like manner This is not doubted of therefore no stay is to be made in it The onely question and thing is 1 That Princes haue authority in things Ecclesiasticall to see the service of God done in due and beseeming manner so did David so did Iosiah This authority is in ordering fit circumstances in performing holy duties as times of meeting and of humbling themselues by fasting c. Princes are bound to this for the carelesse serving of God brings judgement upon the people 1 Cor. 11.2 The more care they haue for the Lord to be reverenced the more carefull will he be of their honour Psal 2. 2 Princes haue authority to examine and try all canons and constitutions of men to see that nothing bee thrust into the Church by deceivers This authority is in binding Ministers to the true word of God both for matter and manner in preaching prayer administring Sacraments and execution of discipline Thus they are straightly bound to keep the charge of the Lord 2 Chron. 13. The Magistrate is the keeper of both Tables this is the treasure of his Kingdom that which makes him victorious against enemies the happinesse of his own soule and his subjects the glory of God and the good of posterity 3 Princes haue authority to bring all things both Callings and Ordinances to tho first inst tution abrogating all former customes and pract ses which dissent from the Law of God and disanull such statutes as make them to be in force and credite So did Iosiah reform Salomons errours and all the idolatry set up before This reacheth to the overthrow of all Antichristian rites that are brought into the house of God This he is bound unto in the second commandement So did Moses break in peaces the golden Calfe and the good Kings took away the Groues and high places their ancestors had set up Magistrates must not suffer whorish bravery to be provoking the eyes of Gods glory Thus did our Saviour Christ 4 Prâ—nces haue authority to remoue things of a good use at first when they be corrupted and abused and of no use So did Ezekiah the brazen serpent This reacheth to all things not actually abused but in danger to be abused such were Idoll Temples that the good Emperour overthrew So may the Magistates remoue Witnesses out of Baptism now bâ—ing unprofitable This rule they are bound unto both by the second and third commandement by that care they owe to
former or quite sincke under both 2 It wrongeth Christ as though hee could not or would not defend his Church except his servants like Peter should fight for him with an outward sword Cannot he stir up Magistrates and the spirit of prudence to be as nursing Fathers to his Church 3 This makes the Ordinances of Christ Excommunication and other Censures to be of none effect nor regard when they adde such corporall punishments themselus This is plain for who respects their Excommunications now a daies 4 This was not seen in the Church till past 300 yeares Wherfore as our Saviour said to Peter Put up thy sword he that taketh the sword shall perish with the sword so let all men be wise and learn well to use the sword of the spirit against their own pride and ambition and the sinnes of the times in others and no doubt they wâ—ll soon leaue off that temporal sword What that reverend Whitakers speaks to the Bishop of Rome That if they had any spark or drop of piety and Rel gion they would leaue this sword So say I to you brethren disdaâ—n not what was spoken by him for Religions sake leaue this to the civâ—ll Magistrate whose it s Else know you take from Cesar and the State that which neither is nor can be yours And though you th nk lâ—ke Peter to smite your enemies with this sword yâ—t you profit not Christ nor wâ—ll he bâ— thus defended by you And undoubtedly look as the Kings of the earth sâ—all waken out of that slumber wherin they aâ—e as drunk with the cup of the whore and burn her up and destroy her wâ—th those swords that haue fought for her and defended her So though Protestant Princes suffer you and giue you authority for a while for the tâ—yall of his servants yet the Lord will raâ—se up the spirit of some who knows how soon that shall require at your hands the hurt you haue done with thâ—s sword and take away your authority and honour and make you naked SECTION VI. THE next controversie touching Dâ—ocesan Bâ—shops is their tâ—tles which though â—t may seem a matter too nâ—ce smal to bâ—â—nsisted on because so many worthy Dâ—vines haue past it over and made nothing of â—t yet if we consider what danger hath come to the Church by varying and altering words and how strâ—ct the servants of God haue been in some cases it will not be amisse to giue some tast of this matter in hand especially since our opposites a long while were content to claim and hold this their authority onely from the Prince but now claâ—m it as from God therby condemning all other Churches in the world that haue the D scipline of God amongst thâ—m But to proceed to the matter 1 It is directly against Luke 22 where our Saviour forbids all humane pompe either in honour or tâ—tles Be not called Graciosn Lords As though he should say It shall come to passe that great places dignities and stiles shall be offered you but accept not of them for it shall not be so amongst you whence it is plain that all that will bee successors of the Apostles must not enjoy such titles as belong to the great men of the world So as this place contayns worthy reasons to disswade and shew the unfitnesse of all such things 1 Th s is the property God hath annexed and coupled to the Magistrates who are called Gods and it is most fitting they haue such externall pomp This Argument is firm for may they doe wrong to thâ— Câ—vâ—ll Magâ—stâ—ate as they doe if they usurp his titles 2 Christ himselfe hath no such Titles but was as a servant 3 All of us are here abiding with Christ in his temptations and it is no time now in this great combat to bee expecting great titles 4 Our Kingdom is not of this world but Christ hath purchased and provided for us a Kingdom hereafter and there shall the glory of the Ministers chiefly be revealed These Arguments make as much against titles as they doe against the authority of Ministers If it be said then Princes and Magâ—stâ—ates may not haue these tâ—tles The answer is plain the Lord giues them in a speciall manner to their Callings and denies them to the Ministery 2 The Lord will haue his glory and Majâ—sty externally to shine in Princes and theâ—foâ—e they haue all allowed for magnificence and st te But his glory in his Ministers hee will haue shewed in his gifts upon them and the exercise therof 2 Argum. It is Pharisaism either to affect law full titles or challenge or assume such as are any way derogatory to Christ or our brethren to Christ when there is one Lord 1 Cor. 12 Ephes 4. Men claim this to be Lords over his heritage to exercise a genemission and power and that unlimited without preachâ—ng of the word to them whom they rule over this is against Christ and their fellow-servants 2 To be masters in many things to be heard for them selues and teach without instruction from Christ as in thâ—ngs either substantiall or for order to thrust upon the Church what they haue no warrant from the Word for but onely authority and because they are the Church This is against Christ 3 To be fathers to the chu to beget Ministers giue the H. Gh. All these are derogatory which all may see to be the meaning of the holy Ghost both to Christ and the true members of the Church For Christs Kingdom and Lordship is usurped after a sort by the former His Propheticall office by the second Thirdly his Priestly and Kingly office both by the last For it is his priviledge to send out Ministers to giue the Holy Ghost and blesse the people To the members who are subjected to men in outward discipline forb ddeâ— Be not servants to men to men in teachâ—ng wheras we are commanded to hear Christ and him onely To men in ordayning and such speciall blessing as they seeme to bestow both by impositâ—on of hands and confirmatâ—on wheras all Ministers haue alike power for the ministeriall dispensatâ—on of these This Argument is plain neither can any deny it that is not possest with a Pharisaicall spirit 3 Apâ—stles Evangelists Prophets Pastors Teachers never had any such Tâ—tles nor gaue any such one to an other Peter calls Paul beloved brother So in that famous councill at Ierusalem the councill stiles themselues Apostles Elders and brethren called Barnabas Paul c. men beloved 1 Pet. 5.1 Peter calls himselfe Elder But these men as if they were abashed to make known their calling of the Minâ—stery stiles then selues like Earles as Richard of Canterbury c. as though that were more plâ—asing to them to be like the world in state and honour then Christ and his Apostles 4 The names and titles of Archbishops Metropolitan c. came not in till past 300 yeaâ—es â—fter Christ when the Church began to dâ—cline and changed into an earthly
the guiding and governing of the Church They are called Elders in respect of their age and office which was to govern with the Ministers and perform all private duties for the good of the congregation as necessity required as to pray wâ—th the sick to admonish reprou and joyn with the Minister in excommunication to ordain officers for the congregation and to provide by all good means for the outward good of the Church That these ought to beâ—n eveâ—y Congregation we hold firmly agaâ—â—st the maintainers of this strange and uncouth discipline And it may appear first out of Math. 18 where Christs institutes what is needfull for the Church whereof this is one secondly the Church doth what it doth not confusedly but by the ministry of some thirdly the promise is made â—n binding and roosing to two or three which imposts that though the right of the keyes bee in the whole Church yet the Ministery therof is in some few selected and chosen out for that purpose Our Saviour alludes to the custome of the Iewish Synagogues wherein there were Eldâ—rs But howsoever this place may seem too weak at first sight to build the erection of this office upon yet the practise of the Apostles withall compared and the directions they haue left to the Church in this case will put all out of doubt to him that wrangles not for himselfe and to please men To goe along therfore in the Scripture and first the Acts of the Apostles which conta ns a type and map of the primâ—tiue times and purest Chuâ—ches that ever were in the world mentâ—on these Acts 15.4 22 whâ—ch place cannot be understood but of such â—uâ—ing Elders of the people as were amongst the â—ewes not of teaching Elders For the Apostles were as the Ministeâ—s and did perform all Ministeriall duties having none their Curats under thâ—m as Bishops had afterward For Evangelist were to accompany the Apostles in planting Churches neither â—s there any mention of any such here 2 They are dâ—stinguished here both from the Church called the brethren and Apostles Neither can this title be understood of Pastors because the Apostles were wont to appoint them onely when Churches were gathered and they were to leaue them as may appear Acts 14.23 Tit. 1.5 3 These here mentioned are as assistants to the Apostles governing and ordering the Churches businesse as both here and Acts 21 where they are present with the Apostles and in none other office nor use imployed but onely this Lastly Paul and Barnabas and some others came up to Ierusalem to the Apostles and Elders which had caâ—e of the Discipline and Religion with them The third place is Rom. 12.8 he that rules in or with dilligence where first the Apostle distinguisheth this ruling both from the ministery of the Word and from distributing and shewing mercy Hence therfore there must be some to rule in the church 2 Men are charged according to their callings and measure of gifts received to exercise themselues for the churches good who sees not plainly that the Regiment of the church is not in one Lord Bishops hand since Bishops are not in each congregation where they rule 2 That this ought to be where the Ministry of the Word is 3 This diligence cannot be meant of a three yeares visitation nor yearly Synods wherein presentments are Rece ved what bold and impudent face once dare think so wickedly of the Apostles but of that continuall care and oversight which they should shew towards the sheep of Christ which ever need some spirituall medâ—cine and Phisick for their soules 4 A fourth place is 1 Cor. 12.28 where the Apostle reckons up the severall gifts and offices which God himselfe hath set and appointed in his church Apostles are chiefe then Prophets and Governments There the Apostle distinguisheth Governments from the Ministry of the word 2 Being appointed by the Lord none can remoue them but he againe 3 The Lord giues extraordinary meanes for soule and body in extraordinary times when a church is to be planted because there want ordinary means 2 to procure the more authority and respect to the church then and ever he giues sufficient 4 The Lord hath sâ—t government in the church which the Magistrate cannot alter 5 The church is a perfect body that hath members sufficient to uphold and mâ—nâ—ster to all its own necessities neither is this to be neglected that the holy Ghost both here and Rom. 12 sets Government after Deaconship as though hee saw how some would arise and conjoyn things severed by the Lord which to preveÌ„t he shews these are not to be so conjoyned as though the Minister should haue all the government in his own hands but some speciall persons are to be assiâ—nâ—d whâ—ch may govern the Minister themselues 5 1 Tim. 4.14 with imposition of hands of the Presbytery which is to be understood of the Colledge of Presbyters contayning these amongst others For these had a speciall hand in electing and ordaining all church-officers 2 these joyned in making decrees for the government of the church Act. 15 therfore much more in executing of them 3 Timothy was called ordinarily at first not to be an Evangelist as appears Acts 16 Paul called him to that after the Churches had witnessed of him 4 The Apostle Paul Acts 20 speaks to them amongst others that they â—â—ould tend the Church and they hav ng government in their hands were to suffer no wolues to come in But because men of a contentious spirit whose greatest hopes depend upon the contrary discipline will haâ—dly yeeld tâ—ll plain force driue them nay force of the word will not till the sword of the Magistrate compells therfore the next place is 1 Tim. 5.17 in deluding of which place many sweat much in vaine for the Apostâ—e being to giue direction to Timothy how to carry himselfe in the Church of God shews h m his duty towards every condition as widdows in the beginning of th s chapter next Elders and such as rule well are worthy of double honour especially such as labour in the word and doctrine which first words implyes necessarily that there were then in the Church Elders that did govern the Churches which did not labour in the word and doctrine 2 Such ought to be had in speciall account that doe rule well 3 Such as labour in the word and doctâ—ine ought more to be respected then they that onely governe 4 That all Mâ—nâ—sters are to haue a specâ—all hand in the governing of the Churches commuted to them I will not much insist upon this place more for I know some adversaries need not so much convâ—ct on as to haue their hâ—aâ—ts perswaded Pray thou that readest that the Lord would perswade them to dwell in the tâ—nts of Shem and be content to suffer here with their brethren that thâ—y may â—aâ—gn with Christ hereafter Many adversaries will not set themselues to learn the tâ—â—th but being drunk with selfe-concert thâ—nk nothing good
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
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
the Lord. Secondly where the Gospell is soundly preached and men yeeld obedâ—ence to the known tâ—uth therto we may safâ—ly joyn For these are the â—eep of Christ Ioh. 10. Object The Gospell is not faithfully preached many truths are concealed Answ The main and fundamentfull truths which giue life to a Christian are purely and wholly taught as the doctrine of faâ—th and â—epentance 2 Other circumstantiall truths are taught too 1 generally to the undâ—â—standâ—ng of the wâ—se 2 in practisâ— in that men doe abstain from all things they judgâ— to be sinne 3 They suffer that is saâ—d upon them for refusall hereunto 4 Some haue taught thâ—se tâ—uths controvâ—â—t d by writing and private Râ—solutâ—on Suppose â—t bee a want amongst us as I confesse men haue been too wary for the most part in this kinde yet notwithstanding consider each want doth not bring a nullity of the Ministery 3 Reason Men must not separate till the Lord separate for Gods people must follow thâ— Loâ—d not goe before him and they must not be holyer then hee who is of purest eyes Now the Lord is not s parated till hee giue men over and send no moâ—e Prophets to turn them to hâ—m for till then though men haue forsaken thâ— Lord yet he forsakes not them 4 All Christians are bound to follow the Lamb whersoever he goes and joyn with him against the sinns of the times therfore mâ—n should not separate so and leaue Christ but each to help and stand for Reformation incouraging the servants of the Lord that are sent out to protest against corruptions 5 No instance can be given that ever the servants of God haue severed or were commanded to seperate further then from the corruptions of the time to haue no fellowship with the unfruitful works of darknesse to touch no unclean thing 6 Men mourning for sin not acting nor joyning in consent in any known evill are not guilty of others sins therfore Lot was not guilty of Sodoms sin seeing they vexed his righteous soule 2 Pet. 2.7 Eze. 9 in the Churches of England men may doe thus 7 This kinde of separation obscures the good providence of God towards the land which giues some liberty in his service but with some paines cost and other crosses which usually accompany the pure worship of God This is no small sin to bereaue the Lord of the glory of so great mercy in spiritual blessings as he hath shewed towards our land Secondly this passeth rash judgment upon many reverend Preachers and godly people Thirdly men hereby despise and so loose the bâ—nefit of the prayers of the Saints which is the greatest benâ—fit in the woâ—ld next to tâ—e minâ—steâ—y of the Woâ—d Fourthly men so separate as they joyn to no reformed Church that holds and practâ—seth the same holy Ordinances of God which they desire and walk in the same way of obediâ—nce with them 8 Wheras they might giue testimony to the truth in suffering for the Ordinances of God now they suffer for separation from the Word preached 9 The power of the Gospell doth as much appâ—ar in any of the Professors being in our Chuâ—ch as it doth when they are separated whâ—ch should not if they onely had tâ—e Oâ—dâ—nances of God 10 Gods children may eat their own meat though dogs and swâ—ne be admitted through the negâ—â—gence of thâ—m that should exerc se Discipâ—â—nâ— Wherfore bâ—â—thren follow after truth bâ—tâ—n loue that you may haue the more inward peâ—câ— and doe the more good Oppose errour bâ—t not any truth fight against tâ—e world but sâ—â—rr not agaiâ—st the châ—â—dâ—en of God Make not the Church weak by your râ—nting from it nor giue occasion to the adversaries to speak evill of those truths you hold and ordinances of God which you seek SECTION XVIII BEcause it is so often in the mouths of men that these things controverted are things indifferent therfore it will not bee amisse to set down some speciall rules for discerning and using things indifferent A thing indifferent properly is a mean twixt good and evill and in it selfe neither good nor evill 1 It is a mean seated twixt the extreams having not the nature of either extrem So that a thing commanded or forbidden by the Lord is not indifferent 2 Twixt good and evill therfore that which is a mean in respect of some other sin is not indifferent as fornication is lesse â—vill then adultery yet evill and not indifferent the like may be said of degrees of goodnesse 3 In it selfe that is in its own nature for in the particulars every action is good or evill So that the goodnesse or evill of a thing indifferent is not from it selfe but from the user if he be pure or impure from the circumstances from the manner of doing it So that an action of the same kinde may be evill in one in another commendabâ—e The laws of man cannot make the thâ—ngs that are indifferent simpâ—y good or evill â—oâ— tâ—en they should change the very nature of things which men cannot What things are indifferent THe things that are indifferent are such as are left unto mans free cho se for the exercâ—se of wisedom faâ—th sobriety loue and the lâ—ke graces of God in hâ—m Where by the way we may obserue why some things are left indifferent 1 Because in their own nature they are neither good nor evâ—â—l and therfore not to be commanded or foâ—bâ—dden 2 Because the Loâ—d would haue aâ—l his gracâ—s and the powers of mens soules to be the more exercâ—sed for the hardest thâ—ngs in Religion are often about things inâ—â—fferent 3 There sâ—ould be infinite rules given then for these cases are innumerable and so the knowledg of things absolutely needfull should be hindred The particular kinds of things indifferent are 1 Meats and drinks it is true there is nothing of it selfe unclean 2 Garments are things indifferent 3 Recreations 4 The time of publique assembling together upon the Sabboth 5 And lastly whatsoever a man may doe wâ—thout impiety towards God or wrong to man In the use of things indifferent first every man must learn the right use from the Word 1 Tim. 4 for our own reason is very blâ—nd hereâ—n and custom exceeding corrupt and this must the rather be remembâ—â—d Because 2 Man must giue account to Christ for his using things indifferent 3 Every man must be fully perswaded in hâ—s own conscience that the thing hee doth is lawfull n it selfe this perswasion is a certain knowledg in his own heart and conscience from the light of the Word and the spâ—rit of God shining in him This excluds doubting 1 that is sin So is 2 depending upon others or following others example 3 When men are perswaded but by shews of reason or of men not by sound grounds out of the Scripture 4 Each man must be very wise in using this liberty 1 Men must discern what is expedient and may further to edifie others 2 Men must discern times and circumstances 5 Men must
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
2 Resolu that if you doe forsake all for Christ to giue his Gospell passage you shall haue all and more then you haue 3 God will finde out all the shifts and fair pretences wherby wrong to the brethren is done Our Ceremonies are farre worse now then they were at the first For 1 Because the danger was not then so discerned 2 Question was not made of them nor did the light then appear in these things 3 They had not been so abused a man though he like a stranger and could be content to marry her a virgin yet having plaid the whore openly who of any honest disposition would take her to wife 4 Now it is more scandalous to Papists 5 Then it brought no such losse of Ministers to the Church as now it doth Further it will not be amisse to explicate such grounds as those holy men haue brought to light in this matter especially since my chiefest indevour in this whole Treatise and aim is to inform the weake and ignorant Numb 15.37 to the end Where the Lord having taught the people his whole will before now addes some helps wherby they may keep in remembrance the things delivered whence we may note 1 The property of those times was to be taught by Ceremonies and shadows they being then children 2 The priviledg and care of the Lord that when his people are to bee taught by Ceremonies hee appoints and institutes them 3 The Lord institutes such Ceremonies as are in civill use to put his children in remembrance of good duties 4 The Lord appoints in Ceremonies the matter and manner both leaving nothing to man 5 Man may not appoint what helps hee will but must stick to the helps ordained by God which are sufficient 6 The Lord when he appoints Ceremonies of remembrance institutes such as are continually before us in sight or hearing 7 The Lord teacheth the signification and use of his Ceremonies so as hee appoints no Ceremony but for some speciall good unto man 8 Men in religion must not follow their affection to frame such a form of Religion as pleaseth nature 9 Men are directly forbidden to make their own wisedom any guide and leader in the things of God 10 It is spirituall whoring in the service of God to doe any thing by changing adding or detracting for to please our selues or by our own understanding 11 Men are exceeding prone both to invent and follow others inventions in the service of God wherby their hearts are turned from God It is a most dangerous practice and can never be justified to bring human ceremonies into the service of the Lord speaking against them will not prevail nor suffice to keep men from abusing them 1 While men teach the use of these their own inventions they leau untaught the doctrine of God 2 The most teach very seldom wheras these Ceremonies are used continually 3 Teaching and avoiding occasions of sin must goe together 4 Men are set on fire with lust after these before doctrine come and the heart being fixed upon them will not hear 5 Though teaching might prevail with those of understanding conscience and sound heart yet in every Congregation there are many ignorant and carnall both yong and old Who would say that it were wisedom charity or conscience to bring a whoremonger an harlot into the room with him and such a harlot as he delighted in onely bidding him not abuse her what though hee should not commit the fact which were strange there being great lust in one and no resistance in the other For human Ceremonies haue no divine power in them to hinder spirituall fornication but rather power to draw men on to commit this sin Yet would not the heart be stirred up For is it not the nature of the objects to stir up the faculties and bring to act what else should ly dead Wherfore without question this is a tempting of God when there is no necessity of these things that are so dangerous that they should be used and imposed with such necessity Further men so extoll them for the most part that with their praysing of them the simple are bewitched and their corrupt nature which should be mort fied is the more increased Plain experience witnesseth that this is not able to â—oot out that religious respect and kinde of holines men put in these Ceremonies Objeâ— If men affirm these and the like places are not to us but to the Israelits I Answer they are for us Rom. 15. 2 We haue the same corrupt nature and disposition 3 The Lord is as strict for himselfe as careful to prevent sin in us as in the Israelits 4 These are morall and therfore common to all 5 We haue the sins of these set down expresly in the new Testament which are equivalent to them 2 Cor. 6. 6 These are expositions of the second commandement therfore appertain to us Ezech. 43.7.8 The Holy Ghost brings in and describes the practise of men truely repenting and turning unto God 1 Shewing that their former evil courses begin to be utterly loathed especially corruption in Gods worship which is his Name Hence obseru that the Lord accounts nothing his but what he himselfe institutes 2 That mans institutions though intended to Gods honour defiles his name 3 Men truely turning from Popery should not nor wil not defile Gods worship with their devises 4 All human devises joyned to the word worship of God are abominable in his sight 5 Conjoyning of mens devised Ceremonies to the Lord though men retain the worship of God and his institutions defiles the name of Gods holinesse 6 Adjoyning of mens devises makes a separation twixt the Lord and his people 1 It remoues Ministers 2 It lessens Gods gifts in many 3 It withdraws the peoples hearts from the pure worship of God 4 It grieues the spirit of the Lord in his children 7 Mens joyning of inventions brings down the wrath of the Lord upon a people 8 The full removing of mens corrupt inventions brings the Lords continuall presence 9 When men are ashamed of their own devises then the Lord will shew them how he will be worshipped All which are strong Arguments to an heart tendring the good of his own and others soules to root out and cast far away all these devised Ceremonies of man therfore as Eliah said to Ahab It is not I that trouble Israel but thou and thy fathers house that forsake the commandement of the Lord. So I say from God that it is not we that trouble the land but it is these men that will haue on foot their own devises as though the Lord should haue no lights in his Sanctuary It is they that bring in Popery they that provoke the Lords anger it is they that fight and speak against heaven they hinder a learned and able Ministery they rent in sunder Pastour and people they make the Altar of the Lord and his worship either to be despised or to be covered
the Word makes that their ministery grow farre lesse respected People should be driven from Formality and superstition that now come to delight themselues in unprofitable Ceremonies and so delude the Law Then should that be fulfilled Hos 2.18 Popish grounds for maintaining their devises should fall and so Babell should bee cast down and the way shut against all superstition hereafter Thus men shall bring that blessing upon them Psal 137. The people that are in bondage so as they may not examine things but receiu all should freely try the spirits and so hold that which is good Peace should be established 1 With the Lord where they that break the least of his commandements and teach men so shall be counted little or none in the Kingdom of God 2 Peace with our Christian Prince that is over us when as the adversaries of Gods people shall haue nothing like the adversaries of Daniel to accuse them off then shall the King be to the just as the rain upon the mowen grasse Psal 72. 3 Then shall there be peace twixt inferiour Magistrates and Ecclesiasticall persons who should not intermeddle confusedly each in others Province nor one be so adverse to the other 4 Peace twixt Ministers whose hearts burn on against another for these trifles some count us schismaticks and hereticks and others count them Popish to plead for Baal How happy a thing it is and profitable for brethren to dwell together in unity 5 Peace twixt Minister and his people the Minister shall not be then an hatred in the house of God nor shall he spy to intrap others that sincerely and purely worship God as Hos 5.1 6 Peace twixt a man and his neighbour wheras now men reproach and revile one an other for no other cause but dissenting in these then should be fulfilled that Esa 13. 7 Peace with the reformed Churches from whom to dissent having had so long and prosperous a time to get knowledg in and to reform things that are amisle and to speak evill of them that brought such light into the world is shame and sin it indangers their estimation we being so great and happy a Nation But if we doe abuse our prosperity and vaunt our selues because of that to please the Lord and so draw others to us we shall drink deep of the cup of Gods anger 8 Peace with our enemies when our waies please the Lord Prov. 16.7 We shall not need fear the power of the Papist when we hate their sinnes Grounds and certainty of this peace 1 Then men shall be of one judgment when these fire balls shall be removed 2 The blessing of the Lord shall be upon us if wee doe heare and obey Psal 82. 3 All shall set themselues more to please the Lord and drawing neerer to him is the best meanes of concord amongst our selues 4 Wicked profane men shall haue the staffe taken out of their hands wherwith now they smite the Kings faithfull subjects 5 Popish and superstitious persons that now lie hid amongst us and kindle this fire shall be discerned and expelled Are they then enemies to peace that desire reformation and the removall of these Are they not such as pray for the peace of Ierusalem Why are they troubled as enemies to State and Prince And most high and mighty King how happy shall you be if as labouring to set such peace amongst Kings you set this peace in the Church SECTION XXI BY the former grounds I doubt not but men desirous to haue the Lords name sanctified his Kingdom flourish and his will done will easily condiscend to haue these things removed which so trouble the servants of God being meerly unprofitable as all humane inventions are Onely now for the time till they be removed men must know how farre they may joyn in the worship of God where these things are in use which part is needfull for all to learn since the servant of God must haue no fellowship with the unfruitfull workes of darknesse but reproue them rather Therfore first consider these grounds following 1 That these Ceremonies in controversie are imposed upon the people as well as Minister as may appear in the Preface to the Ceremonies in the Service book and that in the name of the people the Minister pronounceth We receiue this child c. 2 That the Church of Rome is an Idolatrous Church full of Idols 3 To eat of things offred unto Idolls and partake in Idolatrous Ceremonies is sinne 4 It is the property of superstitious and idolatrous things to infect and pollute the places where they are 1 Our Saviour Christ cast out all those mony-changers that had seated themselues in the house of the Lord before hee taught in the Temple and Iosiah cleansed the Temple before he offred in it This therefore shews men should not offer their sacrifices where there are abominations and filthines 2 Men must shew an utter dislike and hatred of the garment spotted by the flesh Deut. 7 they must not take it into their house 2 Cor. 6 it must not be touched 3 Men must flee from all Idols and Idolothits and must not look upon them Though men may cavill at the former places as being meant of the innner man yet the latter are plaine This toucheth men in that it is imposed upon all 2 Men doe not flee from it but draw neer unto it 3 The worship there performed is not pure but mixt for men are commanded to break the second commandement 4 Though the personall sins of the Minister doe not hurt the people yet his Ministeriall and publique sins doe hurt which he performs from the people to God 5 What example can be brought where the holy men of God haue communicated with such things 6 Men are bound to protest against all these corruptions Obj. Men hate them in heart Answ The Lord in each commandement in the second especially forbids the least inward respect from the body 2 It it an appearance of evill by which many may be offended weak ones especially Obj. 2. Presence is not approbation since men are not present for that purpose and secondly men may be present to hear corrupt doctrine taught therfore where corrupt ceremonies are used Answ Presence onely is not approbation if men haue a calling thither 2 If they protest openly against the same 3 Consider that the Lords bids thee come thither but man bids thee sin if thou come to worship God after the order of the Congregation wherin this is injoyned it is not onely thy bare presence that argues thine approbation but this thy yeelding in shew to Ceremonies 4 All mens presence together doth uphold and continue them Obj. Men may be present at false doctrine Math. 23 why not at these then Answ 1 Men are not certain that then and there he will preach false doctrine 2 Men in that case are bound if it bee possible to hear sound Teachers and ordinarily to frequent where false doctrine is taught is dangerous and a