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
to perfect and goe through w th what I haue rudely begun For mine own satisfaction in th s doubt this hath perswaded me to doe that which I haue done through Gods assistance 1 The light and resolution I haue attayned through Gods blessing by these grounds following 2 How wonderfull the Lord is to glorifie himselfe in weake meanes when men goe not beyond their calling and the gifts bestowed upon them 3 The comfort some haue had in the reading of these things A second doubt is that many may be hereby b ought into danger if they will follow these ruses taught and dissent from the common customes and received orders To which the answer is easy 1 The fire doth ever follow Christ where he is truely Preached and his Ordinances desired and followed 2 It is better Gods people be troubled by men then by their own conscience and liue in the least sin against God 3 Trouble is raised already and this is but to advise men for what willingly to suffer trouble Let no man therefore maligne this poore fruit of my prayers and meditations but reade it with the same spirit of loue I write it and so doing doubtlesse thou shalt gaine something that may profit thee in a good way Christ himselfe is a rock of offence for the rising and fall of many in Israel witnesse all ages wherein many in the visible Church haue been offended and stumbled at some part of his doctrine sacraments and government Many are not the sheep of Christ but belong to another Kingdome ne ther can they beleeue because we tell the truth It is not to be expected therefore th s poore writing of mine should finde any better intertainment in the world then the great Shepheard himselfe and all true Prophets that followed him Neverthelesse my desire and humble prayer is that men may not stumble and dash themselues in peeces by their falls and make others st mble to Wherefore deer Christian thou that tenderest thine own and others good take heed to thy selfe of falling upon this stone It is no small nor light matter either to deride scoffe at the truth when it is brought unto thee or to be made worse or turned further in affection from Christ and his servants reade Math. 18 howsoever men thinke by their witty and nice distinctions to evade the plain light and cast mists before their own and others eyes and joyning herewith power and authorized credit uphold their Kingdome yet the truth is they shall be broken in peeces and the Kingdome of God shall be taken from them and given to a people that will bring forth the fruit of it It is not possible to hold the Gospell among us and reject thâ—se truths and the like and persecute the servants of God for them Nay further danger then this comes for men stumbling before others come to be scandals and offences to others and so Mat. 13 shall be gathered by the Angels and cast into eternall fire Contrarywise blessed is the man that is not offended in Christ but receiues him as he offers himselfe in his Word to be the true and onely King Priest and Prophet of his Church Wherefore to prevent that which the wisest are in danger of for the builders cast away Christ and all others by them I desire thee before thou judge of these things following see thou be one fitted for this businesse And therefore 1 See thou haue learned soâ—ndly the maine grounds of Religion m lk must be well dâ—gested afore men can dâ—gest strong meat It is a shame indeed that mâ—n should be so â—gnorant in such times as God hath given under Christ an Princes and it is one sinne that brings captivity and desolation Learn these Principles well therfore thou â—naâ—t be the better able to discern of every spirit otherwise he that cannot reade nor see the great things of the Law it is not possible he should see any lesser points 2 See thou be well acquainted with thine own blindnesse and brutâ—sh folly for such shall be made wise by Christ that become fooles in themselues a man that knowes not this shall be like the Pharisies that when Christ is preached most plainly their eyes shall not sâ—e nor their eaâ—es heare the things of God 3 Men must be such as turn from their sinnes at the correction and reproofe of God that profit by the word and judgements they haue been under then the Lord will be their Teacher and powre out his minde unto them and cause men to understand his wayes till then the vail covers them The naturall man discernes not these things such therefore as deteyne the truth in injustice liue in sinnes against their conscience or goe on in a secure course being never changed let them never expect that further truths should be made known to them but that which they haue shall be taken from them 4 Such as exercise themselues in prayer much and often med tation with feeling and hunger after knowledge Iam. 1 It is well known this is the key to open the closet of God and where should men see the truth but in the presence of God Such therefore as through their unbeleâ—fe and prophane contempt of this Ordinance of God set themselues to schoole to men onely and think by a little study at furthest to comprehend any truth deceiue themselues as well as the ignorant and impenitent person that cannot or dare not come to God whose heart respecting wickednesse accuseth and daunteth him if not seared up or benummed Prov. 2.1 5 See thine heart be not set much upon these earthly treasures and wordly happines for such an heart will neither cry nor call earnestly for nor esteem of the truth but sell it for a morsell of bread It is well known affection corrupts the judgement and a man for the present evill world will make the Lord speak pleasing th ngs and entertain any lye for the truth that may br ng earthly possessions and prosperity Phil. 3 2 Pet. 2.14.15 6 Such as make conscience of small matters nâ—their own practice as petty othes justing lyes idle speeches which is the true sea of the Lord Prov. 3 Psal 25 For as for men of the Pharisies judgement to w t that the Lord onely forbids great sinnes no marvell if they swallow such lesser matt rs Thou must therfore exercise thy self in this namely n all things to keep a cleer conscience towards God and man especially herein that thou be carefull to giue no offence through the use of thy Christian liberty to thy brethren Rom. 14.13 1 Ioh. 2.10 and account nothing smaâ— that God commands Math 5.19 7 That thou haue a sound loue of the truth and Christ especially 1 Cor. 8 for the divell will pluck treasures from thy minde and rob thine understanding if thou doe not receiue the truth in loue 2 Thess 2. The truth therfore must be deerer then thousands of gold or silver unto thee the Gospell and every branch of it
spirit and follow corrupt nature that studies more to please it selfe and men then to please the Lord. This giues way to all idolatry whatsoever Apoc. 21 the fearful haue their portion with idolaters It is to giue away the Lords right and makes men they cannot with any zeale or loue preach or practice the main truthes of God Our Saviour Christ refused to be subject to the Pharisies washings a ceremony out of Gods worship not corrupted so by idolaters but in other kinds commanded and appointed by God 10 A thing indifferent having holinesse put in it ceaseth to be indifferent and becomes simply evil and abominable for then it is will-worship as the brazen serpent 2 God onely must sanctifie things Relatiuely for an holy use Io. 2 Mark 11. 11 That is not a thing indifferent which the holy Scriptures hath commanded or forbidden in generall or speciall in any infallible example or by consequence For every man is bound to the will of God simply being made known That men are bound to examples it may appear 1 Because the Holy Ghost records them for our learning and practice Rom. 15 Christs example is brought to proue we must not please our seâ—â— es so that divine examples binde when they are not against a divine Rule 2 It is the manner of Scripture to propound divers duties onely in examples because they moue much 3 Infallible examples were guided immediately by the holy Ghost and therefore are sure rules for us to follow even in circumstances And see Math. 21 how our Saviour Christ proues by consequence the resurrection against the Sadduces 12 Circumstances of holy actions are commanded by the Lord in the generall as time to meet to hear the word and receiue Sacraments the Table to set bread and wine upon but in the particular the Church may appoint what is fittest for order and edification from the generall rules and examples of holy Scriptures ever knowing we are bound to follow the Traditions and Ordinances of Christ and his Apostles as they they haue delivered them unto us 1 Corinth 11.12 13 This word onely is to be understood in every commandement yea in every part of Gods worship so as no other god may be adored saue Iâ—hovah nor after any other manner then he commands Mat. 4.10 with Deut. 6.10 For to fear the Lord and keep his commandemants is the whole duty of man 2 Men going beyond the bounds appointed by the Lord sin against him 3 Men are expresly tyed to the Law and Testimony Isa 8. 4 Men are in darknesse and know not which way they walk except the light of the word guide them 2 Pet. 1. 14 Every particular Congregation assembled lawfully in the name of Christ that is after his own institution with the Officers given and appointed hath full liberty of her â—elfe to execute Discipl ne being independant to any other Ecclesiasticall power on earth whatsoever Math. 18 Having reproved the offender by 2 or 3 then tell the Church or Congregation after which is no higher power Whatsoever they binde on earth is bound in heaven Paul reproved the Corinthians that they had not excommunicated the incestuous person Buâ—erus ibi totum Christi Regnum there is Christs whole Kingdom neither may any take away that which Christ hath given for upon his shoulders is the government and he hath all authority and will haue it thus dispensed wherfore if Naboth would not sell the inheritance of his fathers much lesse may wee sell the inheritance of Christ Nor did Christ subject one Congregation to another for that step to the Popedome came in long after And all Pastors being equall by Gods institution are forbidden to exercise authority one over an other or expect any such title as may import it or affect preeminence like Diotrophes 15 Commanding or following humane Traditions for carnall policy or good intent brings an utter ruin and insensible judgement upon any Kingdom Hos 5 witnesse Ieroboam in the Kingdom of Israel Gideon for making the Ephod Then men 1 grow strangers from Gods own worship 2 To think Religion is but a devise of man 3 They put down the servants of the Lord 4 They despise and resist the Lords word brought by his servants 16 Of all men Ministers are bound to abhorre the least reliques of idolatry and can be least forced to the use therof Lev. 21.5 For first they draw neerest unto the Lord who is a consuming fire and will be sanctified in them that come neer him 2 Ministers must leade the people in this as in other duties 3 The most zealous servants of God haue been ever very forward against all superstitious monuments 4 Magistrates and people haue a speciall charge Lev. 21.5 to sanctifie the Priest which was then the Lords Minister 17 The Church hath not all her light at once nor by one instrument Christ comes to his people as the Sun riseth first the day dawnes then darknesse is quite expelled and at last the Sunne is in his strength For 1 the servants of God at first doe set themselues against the great and maine corruptions of the time as Luther and the former servants of God did against the foundations of Babell 2 The Lords manner is to proceed from lesser to greater as may evidently be seen in the six daies work in the creation of the world 3 All men receiue the spirit but by measure and for a speciall work 4 That the Church might be carefull to bring forth many children to God and fervently and ardently to pray for the conversion of the Iewes at whose coming home wonderfull light shall appear to the whole world 18 A whole visible Church when it abounds with men of excellent graces for Magistrates and Ministers may yet omit duties commanded by the Lord and doe many things without warrant from the Scriptures So in all the daies of the Iudges and good Kings they on itted keeping of the feast of Boothes as it appeares They sacrificed in the high places in Iehosaphats time So the first and purest times after Christ began shortly in many ceremonies to bee too superstitious For 1 much ignorance is in us all and Gods Spirit is promised to lâ—ade us no further then wee doe take heed to the Word 2 In things absolutely necessary 3 The Church is too carelesse in some things and we all are too prone to rest before wee haue done our whole work 19 Consent of Writers Orthodoxall is had though not mentioned where Scripture is plain for any point This appeares 1 because the Church is led by the same Spirit the Scriptures were penned and inspired by 2 God hath in all times and ages some witnesses to stand for him and his truth 3 Gods children haue the same minde and walk in one way This consent is either in the grounds and common principles though they doe not come to the particulars because these things were not then controverted Or in will and heart as if such truthes
their subjects in preventing their hurt It is the Lord onely that must keep others from abusing holy thâ—ngs now the Lord wâ—ll keep onely things of his own appointment and such as are profitable If amongst the Israelites an oxe were used to push and gore and it were testified to the owner and he did not put him to death if any were hurt by him the owner was to answer either with his life or goods Exod. 21.29.30 So Magistrates not removing dangers are accessary to all the falls which thousands catch thereby 5 Princes haue authority to compell all their subiects to covenant with the Lord to serue him onely according to his will So did Iosua Ios 24. So did Asa and Iosiah So did Moses and the Elders of Israel Deu. 26.5 So did the great King Nebuchadnezzar that saw but one speciall work of the Lord in the delivering of his faithfull servants So did Ezekiah And this reacheth to make Lawes and publique Edicts that binde all To punish the obstinate offenders with death to send for men with command to come to the service of the Lord so did the former Prâ—nces This men are bound to Psal 101. For 1 all men are superstitious or Atheists naturally and therfore they need to bee kept in compasse and drawn to the meanes 2 All men following their own inventions pollute the land and bring judgments therupon like the men that claue to Baal-Peor 6 Princes haue authority to send out Ministers fitted with gifts to preach the Word so did Iehosaphat The Magistrate is to sâ—e that the Lord may haue most glory in the publishing of salvation that Christs Kingdom be set up that none perish for want of meanes Therefore are they called Gods especially 7 Princes in things not commanded by the Lord but left indifferent ought rather then otherwise to make distinction twixt their people and Idolaters Deut. 4.1.2 For first Gods people are the children of the Lord God to be holy unto him in a peculiar manner Secondly The Lord hath used so to put many barres twixt us and Idolaters and then indeed things indifferent so used most edifie the Church Thirdly Idolaters are made hereby the sooner to consider of their Religion Fourthly of all persons Ministers are most bound to abhorre the least reliques of idolatry and can be least forced to the use thereof Levit. 21.5 they draw neerest to the Lord that is a consuming fire 2 Magistrates and people haue a speciall charge to sanctifie the Priest Lev. 21.8 8 Magistrates are bound to be so carefull that the people fall not back to idolatry that they are bound to remoue all idolaters especially false Prophets and Seducers Deut. 13.6 Deut. 17.2 Deut. 7.2 Exod. 32 Ex. 22.20 2 King 10 Iehu Iosias 2 King 23 Elias For 1 these pervert the straight wayes of the Lord. 2 It is as great a sinne now to call upon a Saint or an Angell as it was to offer to an Idoll Therfore all Princes should follow Asaes worthy example 2 Chron. 1â— 13 The summe of all is that Princes may reforme abuses and establish the pure worship of God among their people If it be said This seemes to be a burthen and abasing to Princes rather then any honour the Answer is plain That it is the honour of the creature to procure the honour of God Thus doe the Angels 2 It is great honour to be about the Lord in any place 3 All offices are but ministeries 4 None but the Magistate can doe this This Authority though the Scriptures manifest that others executed it yet with all they doe it with the consent of the Princes 2 By the advice and d rection of the Prophets of God so did David 3 By drawing on the people in the demolishing of Idotry Thus thou seest in part wherin the Magistrates Authority consists now follows to shew wherein it is limited in the positions following 1 The Magistrate cannot institute any thing in the outward worship of God None of the Kings of Iudah without extraordinary warrant did but reform which is to remoue superstition and bring men to the true worship of God 2 The Lord hath commanded that men should not adde which binds directly in outward worship 3 The Lord hath given direction for as much service as he requires of men and will accept Isa 29.13 Io. 2. What better colour then to haue mony-changers and sheep in the Temple to further and speed the service of God and dispatch the unacquainted Israelites that came from far But this as all humane helps not sanctified by the Lord doe prophanes the house of God and therfore justly banished thence by our Saviour Christ Nothing may come neerer the Lord then hee appoints and all that comes from man is filthy and defiles both the Lord and the user 2 Circumstances in Gods worship are not free neither in these things may Princes command what they please 1 Chron. 28.19 Salomon hath a pattern of the Temple and direction for the place 2 Chron. 3.1 So for the ordering of men to these and these offices Because all things being inexpedient edifie not Acts 1 Acts 6 1 Corinth 10. 3 The Princes commanding of a thing indifferent is no sufficient ground for the usage of it in the service of God For first all things must be sanctified by the Word which shewes the right use of these things Also Princes commands in things indifferent in many cases are not to be obeyed As 1 if the party cannot be resolved of the lawfulnesse of them then the Lord forbids to use them 2 If they hurt or destroy for all power is for the good of others 3 Though they be indifferent in themselues yet having been monuments of Idolatry or being now abused by Idolaters in state of divine worship Hes 2. 4 When they are commanded for ill ends as to be signes of the new covenant of grace for men may not ordain new signes of the covenant of grace 4 Princes may not appoint significant ceremonies the second commandement forbids it Ezech. 43.8 These are parts of Gods outward worship for they are religious actions 2 They lessen the esteem of Gods own Ordinances 3 There is no such example in the whole Scripture of any holy Prince that did any such thing 4 Christ is the onely Teacher of his Church therfore all doctrins and ceremonies not appointed by him are to be rejected for we are bound to hear his voyce onely 5 As these abound so hath the Lord withdrawn his presence from the visible Church Ezech. 43.8 6 The Lord accounts nothing his but what he appoints 7 The wil of God only makes things acceptable to him and profitable to the Church 5 Princes haue not power to binde the conscience Isa 33.21 Iam. 4.12 For 1 they cannot make a thing simply evill 2 They canot discern nor punish the inner man that is onely the priviledg of the Lord. 3 Christians are not servants of men but onely of Christ that hath purchased
his right over theÌ„ dearer then any creature is able to doe To bind the conscience is properly to enact such laws as binde all men simply both inwardly and outwardly at all times and in all places to obedience as to things good in their own nature under pain of eternall damnation Neverthelesse understand this without any prejudice to the Magistrates authority that all men are bound for conscience to obey Magistrates in their lawful commands not for conscience to him but to Gods ordinance and commandement and the common good intended in political laws which charity bindes unto 6 No Magistrate can exempt from obedience to the Lord. Therfore none can binde wherin God either simply will haue us free Act. 15 or wherein he hath bound us afore otherwise by his word or example recorded for our direction wherein Scripture is not plain in any rule For then examples binde Act. 4 Col. 2. Magistrates are but servants of the Lord therfore cannot exempt from obedience to him 2 Men cannot saue us from the wrath of God therfore cannot binde against God 3 Thâ—s is to set up another God when mens commands are observed against Gods It is foolishnesse therfore to imagine because the Magistrate commands men may doe such things as are not justifiable in the sight of the Lord and think that the sin lies onely upon the Magistrate and that they are free for it is but a cloake worse then that of Adam the woman gaue it me and therfore I eat what duty the Lord injoynes men or what sin he forbâ—ds no man can dispense wâ—thall 7 No man can exclude any officer or debar the execution of callings appointed and injoyned by the Lord Christ which is King of his Chrch Math. 28.19.20 For 1 No calling is appointed by Christ but it is a member and part of the Body and it is dangerous to lame or maym his Spouse 2 These are the gifts which the Lord bestowes upon his beloved and to rob her of them is a kinde of sacriledg 3 These all further the Kingdom of Christ and his glory and the good of men Who dare therefore or can hinder or take away any of these 4 This is to vaunt themselues as God like Antichrist 2 Thess 2. Wherfore a common errour is detected plainly to wit when men imagine Christian Magistrates may put down whom Christ hath set up Of such let all men beware for they seek themselues and not the Lord and to please men and with all hurt both Commanders and Obeyers 8 Princes haue no authority to giue to one calling that which the Lord hath appropriated to another that which is the Minister to giue to the Magistrate nor the Magistrates to the Minister These are severed of the Lord and therfore cannot be conjoyned by man Vzzah the King which is the head might not take to himselfe the office of the Priest much lesse giue it to others This is stealth Rom. 12. Our Saviour Christ would not take the office of a Iudge upon him Why is this written but to teach that though men haue gifts to discharge two such callings yet they may not conjoyn them 9 Princes are simply prohibited from making any mixture of Religion even in small matters Deut. 12.2.3.4 Lev. 19.19 For 1 it is a dishonor to the Lord to borrow fioÌ„ Idolaters 2 Every humane device abused by Idolaters is accursed and men may not convert it to the worship of God 10 Princes must stay where the Lord bids stay till they haue particular direction from the Lord what to doe further 1 Sam. 14. It was Sauls sin that went further then he should If men will doe but so much as the Lord enjoyns they will never doe more Also it is dangerous especially for Magistrates to transgresse the bounds prefixed them 11 The summe of all is that a Christian Magistrate cannot alter the outward worship of God Deut 12. This was Ieroboams sin it was Ahaz sinne it was Manasses sin the sin of the false Apostles Col. 2. For when the Lord will haue any thing altered he makes it known extraordâ—narily to his servants Nâ—â—ther is this any disparagement to Princes authority that they cannot enact and injoyne any of these thâ—ngs for thâ—s is the right of God who in this kinde hath committed all authority to Christ onely upon whose shoulder the government is in these things Princes may punish Hereticks and are bound to deal severely with such as haue made them and others even the Israel of God to sinne and so bring many plagues upon themselues their Kingdom for presumption in these sinnes See how the Lord punished Saul for daring but to sacrifice to the true God a right sacrifice afore Samuel came â—t lost him his Kingdom What is this written for but to teach us that Kings who will usurp upon Gods right the Lord will make them no Kings For he spoyles them that spoyle him How dealt the Lord with Vzzah for presuming upon the Priests office Did not leprosie cleaue unto him for ever for his proud presumption in breaking the bounds God appointâ—d Why was Ioash puniâ—â—ed for hearkening to his Prâ—nces aâ—d turning from the straâ—ght way of the Lord but to teach men that though they think the State will not beare another course then superstition and mens invention hatcht yeeldâ—ng thereunto they shall loose more by declining then possibly they can by withstand ng corrupt on What did the Lord to Manasses for setting up himself in the house of God And hath not thâ—s sinne chiefly overthrown the Roman Empâ—re brought the Turk in amongst us because Princes gâ—ue the beast their authority suffering him to appoint execute what lawes he would though never so much derogatory to the Lords own right Against thâ—â— sinne the Lord manifests his anger soon either threatning by his Prophâ—ts spir tuall judgen ents in loosing their respect wâ—thin a while poverty and weaknesse lâ—ke sicknesse to the body to seâ—z upon the Kingdom Wherefore be wise ô yee Princes and learned yee Iudges of the earth to discern not what best likes us and brings moâ—t liberty This they Psal 2.2 did well enough discern and chuâ—e nor what hath been of some continuance for Eâ—rours are ancient and Tares are sown when men sleep nor what is bâ—st agreeable to humane wâ—sâ—dome or grounds of Machivilian policy That is earthly wisedom and sensuall the bane of the Church But what is best pleasing unto the Lord. Discern who seek themselues and who Christ who are the servants of God and who worship Baal And serue the Lord in reverence kissing the Son lest he be angry and yee perish in the way of your desires Nource up no longer such cruell children as destroy their parents and take all in time to themselues as all doe to whom Princes giue more then they should Nource the Church and be as rain to the new mown field refreshing the righteous of the land that many soules may blesse you SECTION III.
not haue omitted if they had judged this form best and fitting For they set down both by precept and example what respect and regard is due to other Churches much more would they haue set down what respect men owe to their Diocesan And particularizing the duties of servants to their Masters and people to their Ministers Did they not adde some precepts how Minister and People should obey their Ordinary This argument holds firmly especially considering the Apostle Iohn survived all the other Apostles who saw the state of the Congregations and wrote the prophecie of the future estate of the Church what it should suffer Without question if there had been any such innovation he would haue mentioned it 2 Our Saviour Christ Mat. 18 from the reproofe of one or two referres it to the Congregation not to a Diocesan Bishop and ratifies in heaven what they doe in his name heâ—re on earth If they could produce any such promise and direction for their Diocesan Bishops we would with all willingnesse subject unto them for we stand out for Christ not for our selues 3 The Apostles wrote unto the Churches as Parishionall not Diocesan Gal. 1.2 to the Churches of Galatia 1 Pet. 5.2 which argues that â—n these dayes they were free and entire not having such dependance of an other by bond and duty 4 Every Congregation had power to exercise all discipline to elect their own officers and to depose as occasion and necessity required 1 Cor. 5 Rom. 16 Cenchrea had her Deacon and was a Church Ioh. epist 3 Acts 14. 5 The Apostle Iohn reproved Diotrephes that affected superiority 3 epist and that he cast out such as the Church would haue received or reteâ—ned 6 There is no such title given to any in all the Scriptures as argue they had any soveraignty or rule over other Congregations Now titles are Symbola rerum notes and evidences of things signified by them and the Scripture giues each other for the purpose and office fitting titles 7 It was in use in the times of the primitiue Church as both the Acts of the Apostles and the Ecclesiasticall history witnesse that one Church should help an other in all duties both in soule and body without exercising authority one over another so did Ierusalem Antioch and Samaria When they doubted in like manner of any question if private answer could not satisfie publique Synods were appointed Act. 15 other consociation then this the Church knew none till at least three or foure hundred years after Christ neither can an Author of credit be brought to the contrary as witnesse Centuriae Magdeburgenses Now as this Diocesan Church hath no ground in Scriptures nor in antiquity till things began to decline so neither can it haue any being in true reason as may appear by these Reasons Reas 1. Because whole Christ is where his Word is preached and Sacraments administred There is his whole Kingdom This is Bucers Argument to proue Discipline in every Congregation and not to haue them depend one upon an other in every Congregation there is the Word and Sacraments 2 It is most fit in all sense that the Ministers which teach should also exercise Discipline as those which haue most exact knowledg of the persons amongst whom they liue Secondly as they that are to giue account for the people And thirdly that preach to them and therfore are to govern theÌ„ outwardly which is lesse then to preach Fourthly as they that are hereby to maintain there respect and place by the sword which the Lord hath given them 3 This conceit raysed up by the Pope and partly holds him up till this day For if there may be Diocesan Churches why not universall Both sprâ—ng and are grounded upon the same sandy foundation of carnall policy and from time to time still nourished by Ambition Why doe men then take the one being alike and leaue the other 4 This excludes that holy communion which every Congregation might haue one with an other as it was in the Primitiue times when they sent to the neighbour Churches who were not slack either to send Ministers or letters wherby they might be informed and receiue satisfaction in all doubts wheras now many Churches are bound to one mans pleasure and arbitrament whom by his definitiue sentence determining matters though never so unrighteously men are bound to obey as their ordinary without further adoe 5 The Lord was wont howsoever the Apostles and Prophets were ceased yet to raise up men of excellent gifts and graces who like the Iudges amongst the Israelites with their light after a sort directed the whole Church not by any authority but as the Modern Divines Calvin Beza Bucer P. Martyr and the rest by manifesting the good will of the Lord. Now men by bringing in this devise of theirs haue stopt the course of Gods blessing as much as in them lies 6 This hath brought the people to exceeding trouble bondage and costs it brings in a rabble of Appaâ—ators that sell sin and procure pardons for others which doings officers with the Proctors and the rest what blemish are they to our Protestant reformed Churches To conclude all with that place before mentioned Acts 20 Ministers are to take heed to all their Flock which these cannot doe Secondly they must be set over the flock by the Holy Ghost Now what hee doth hee doth by the Word which is flat against these therfore there is no Diocesan Church Thirdly neither can whole Diocesses and Provinces come together to hear their Shepheards and Pastors which were fit wheras thus in all their life many neither see nor know him that pretends to be over them as their Bishop 7 Is not this a tying of the Church to places and persons to binde men to Bishops seas like that sea of Rome Wherfore Brethren yee that haue been deceived think not scorn to learn from one inferiour farre in gifts in these things But hearken to the Lord that it may goe well with you You see you haue no evidence for these places but prescription and possession which though with men they may seem good yet with the Lord they are nothing he respects not custom nor long continuance of time but the right and that which was from the beginning Wherfore look as the men that had marryed them wiues of the heathens at Nehemiaes command put them away so since you haue undertaken a strange charge such as the Lord forbids dare not to continue not He that will forsake father and mother house and lands for Christs names sake shall receiue an hundred fold even in this life besides assurance of heaven A great reward is in this promise of God and should be valued by you more worth then all the present honours and possessions you are endowed by man with all Wherefore consider what an offer the Lord makes to buy your places of you wheras he might throw you out as usurpers at a deare rate he offers an 100 fold If men
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
are reckoned up that are allowed by Christ which place is left as a rule of trying Ministers Try them by their office and use of the same 4 Math. 28.19.20 Ministers must goe and teach making others Christs Disciples and teach them to obseru what he hath commanded Reading Ministers hence are none for he that hath no authority from Christ hath none for he hath all authority in earth as well as in heaven Reading Ministers are not sent by Christ 2 They cannot so teach as others may be made the disciples of Christ 3 They cannot teach the converted to keep the Ordinances of Christ unto the end of the world which is added lest any should think that either men converted and Churches planted should not need the Ministery of the Word or that in some times of scarcity men may put in Readers 5 Math. 24. He that is not faithfull nor wise is not set over the family of the Lord to giue them their portion in due season But Reading Ministers are not faithfull nor wise neither know mens portions neither the portion of one nor another for they cannot discern twixt a civill man and the child of God neither know the portion of the weak nor of the strong neither can they giue each one their portion in due season This is plain by Experience 6 Whom the Holy Ghost hath not set over the people he is none but these are not set over by the Holy Ghost for there is no rule nor example to warrant them This Argument is grounded on Acts 20.28 where the Holy Ghost is the Author of the Ministery 2 The persons are Elders that are and ought to take heed to themselues and others 3 Are to feed and govern the Church of Christ which doth not agree to the order of Reading Ministers 7 He who is a Bishop of God must be apt to teach but these are not for they haue no Ministeriall gift nor haue they the form of wholesom doctrine This Argument is grounded upon Pauls Canons 1 Tim. 3.1 His wrok who is a Minister is so excellent that who is sufficient for these things But reading ministers haue no such work of excellency but any yong Scholler may be sufficient for this work Every true Minister is successor to the Apostles in the substance of their Calling which is teaching the whole counsell of God to that Congregation they are set over by the Holy Ghost But these Readers are successors to dumb Dogs and blind guides All divine relation is grounded either on the nature of the thing or some divine Institution which indeed is the proper ground To be a Minister is a Divine Relation and hath no such ground in these men Object 1. These are sent by the Church therfore they haue authority Answ It is the priviledge of Christ by his Spirit to send forth Ministers as may appear Math. 28 compared with Acts 20.28 2 the Church hath no authority against the Word this is against the Word to haue such Ministers 3 the Church hath no more authority in Ordination then in Excommunication but Ioh. 9 whom men had unjustly excommunicated the Lord absolved Object 2. These are called dumb dogs therfore Dogs Answ The argument is not firm from the name to the thing For the divill raised up by the witch of Endor is called Samuel 2 they are so called that it may be known to whom the Holy Ghost speaketh From hence it is plain how unlawfull a thing it is to joyn with Reading ministers in any ministeriall duty either praying or administring the Sacraments For 1 All worship done to the Lord must be justifiable by the Word and warranted by same But this worship is not There is no place of Scripture to proue the lawfulnesse of this service done by a Reader This argument is strong For the Scripture is a perfect rule for all things but especially for the worship of God And to use another worship then can be warranted is to sin against the Lord and to follow blind devotion without judgement which brings us to death 2 It was the sinne of Ieroboam that as he devised a new worship so new Priests of the lowest of the people This is both a new worship never known in the Church tâ—ll Antichrist got in to haue onely a sâ—t form of prayer and they are of the lowest of the people that are ministers of it wherfore it is but as Ieroboams worship 3 Christ is not there by his institution gifts nor spirit which is the very life of Christian duties And the servants of God must be where their Master is which is where mâ—n are gathered together in his name which is by his institution and gifts and presence of his holy Spirit 4 These are no true Ministers as is proved before therfore not safe to joyn with them that which they doe is not pleasing to God they having no Calling therunto it is like the sacrifice of Core and Dathan and the sacrifice of Vzzah 5 Men cannot thriue nor grow in grace by such exercisâ—s that haue grace already they cannot come to see theâ—r misery nor be stâ—rred up to râ—nue theâ—r â—epâ—ntance that haue this grace already nor can they keep the Sabboth hereby Wâ—tnâ—sse the experâ—ence of poore Christians â—n this case tâ—at are spirituall and can judge of thâ—ngs these being wells and clouds without water 6 Men cannot possibly be fittâ—d to â—eceiu the Lords Supper by such a Mâ—nistery for thâ—s requires that each should bâ— able to examine himselfe which none can doe but such as are taught the gâ—ounds of Religâ—on 2 Men should be stâ—rred up to this duty being all so backward as is pla n in the practise of the Coriâ—tâ—â—ans which these mâ—n cannot doe Now what dangâ—r it is to receiue the Lords Supper unwoâ—thily you may see 1 Cor. 11 What good or benefit can a man haue by a dumb Dog or a blinde Guâ—dâ— 7 The people should seek the law at his mouth whose lippes prese u knowledge Mal. 2 and goe to that shepheard that can feed them and that Watchman that can admonish them of danger but thâ—se mens lips doe not preseru knowledge 8 These make no difference having no discerning but reade Apocryphall writings and all that is in their way whâ—ch being directly agaâ—nst the Word commandâ—ng Chrâ—st onâ—ly to be heaâ—d how can men joyn in the same wâ—th any comfoâ—t 9 Men hardâ—n the â—gnorant in this evâ—ll way and gâ—ue offence both to the bâ—nd Minâ—stâ—â—s and people makâ—â—g as tâ—ough this were sâ—fficient to salvat on 10 Men by this pâ—oclaine theâ—r small accouâ—t of Gods own Ordâ—nances which they might enjoy by the same pa neâ— cost oâ— removall or â—lse profite themseâ—ues more in prâ—vate You therfore dear brâ—thren that liue under such considâ—r whâ—t you doâ— you liue as Athiâ—sts indeed upon the maâ—teâ— For what are your prayers and recâ—iving of Sacâ—amâ—nts which you th nk is the best serv ce of God but a provoking of the
Lord to anger That you sâ—ould dare to send such a lâ—me and bl nde mâ—ssâ—nger to the Lord of Frosts and such sacrâ—fices withall comming from the drowned in ignorance and superstâ—tâ—on and that you should put the Lords name upon such a Mâ—nister which is not sâ—â—t nor allowed by him Doe you nâ—t depriue your seluâ—s of those excellent and pâ—ecâ—ous treasures in the Gospell of Christ because you want a man to preach them Epâ—es 3 Doe you not hereby â—ndanger and loose your soules which liue in ignorance 2 Thess 2. Doe you know the anger of the Lord will be upon you for this Hos 6. Would you chuse for the bodies sake such a Physitian as hath no skill at all nor any good report to haue cured any under his hand Or such a Counsellour as could not advise but reade you a statute or book-case at all adventures Would you trust your sheep with an Idoll-shepheard that cannot tend them And will ye make so small account of your soules thus to passe them over O return and seek the Lord ye haue hitherto sitten in ignorance and in the shadow of death you never knew what the Gospell meant nor what a God the Lord is witnesse the base and wicked conceiving of him and carriage towards him in publique and private Wherfore let this moue you to provide you a man of understanding that may be able to fâ—ed you Turn you therfore from all your evill waâ—es that yee may be brought to Sion the place where the Lord will be found and seen of all his people Let none be so hardy as to maintain these in their Callings SECTION XIIII THe next sort of Minâ—sters wherof some doubt whether they may hear them or no are such as conforme to these ceremonies now controverted Which howsoever it come in them from an utter hatred of Popish devises and an heart carefull to keep themselues unspotted of the world yet without all questâ—on they erre Concerning thâ—s therfore that morâ— clearly the truth may be boulted out we will propound some grounds to stay upon 1 The Ordinances of God remain pure and holy though men be corrupt that administer them and so are like the Lord. 2 Private men are bound to try the doctrine of Mâ—nâ—sters and look to that rather then be examinâ—ng of their entrance into that Calling they are in this all the Scriptures run upon 3 God doth good to his Church by the gifts he hath given to wicked men for his people For they are fâ—om the Holy Ghost given to restore the Saints and for the work of the Ministry These things considered it may appear upon sufficient grounds that men may lawfully hear 1 Such as are conscionable in their Ministery though they erre in judgement for the Ceremonies and be ordained according to the manner of the times For first these haue the substance of a lawfull calling electâ—on and approbation from the people 2 Dissention in lesser matters hath never hindred either Communion nor estâ—emâ—ng one of another twixt the servants of God Phil. 3. 3 These are sent of God though not by this way they are not unlike to Iacob whose the blessing was though he should not haue sought â—t by lying 4 Their sin in admission is their own personall sin and cannot hurt others not partaking with it 5 Men may and ought to receiue their sendâ—ng not from men but from the Lord of the Harvâ—st Object It seemes to approue theiâ— sinne since men pertake with them in their Ministery which they haue gotten unlawfully Is it not to communicate in stollen goods Answ No for they ought to be admitted and the Ministery is theâ—rs and the Congregations choosing them onely it is their errour to come in by a wrong way Now to stâ—al is to take from men that which doth not belong unto them which cannot be applyed to them A second sort of Ministers are bad and corrupt in doctrine and manners these preaching many truths from God may be heard For 1 They sit in Moses chair Matth. 23.2 Moses chair is the doctrine of Moses otherwisâ— they should haue sit in Aarons chair if he had spoken of the Calling 2 Otherwise we should not yeeld absolute obedience to the doctrine taught except it were Moses doctrine 3 The main cause why the people should hear these is manifâ—sted by our Saviour but this is not so much succession in Calling as succession in Doctrine 1 These Pharisies had corrupted their Callâ—ng 2 They perverted the Law with their Glosses 3 Were ignorant of the righteousnesse of faith 4 Hipocrites in life and bitter enemies to the Kingdom of Christ 5 They preached the Word without authority coldly as did not stir affections 2 Arguâ— Doctrine and gifts are the Churches who may take their own from a very theife Yet these Cautions must be observed 1 That we be able in some measure to discern and try the spirits 2 That wâ— be compelled by necessity 3 That we bâ— careful to get what pâ—ivate and pubâ—â—que help possibly we can 4 That we hunger after other powerfull meanes and as soon as the Lord offers any we remoue and follow the light 5 Refuse private conversing with them 6 Contend for the truth in any paâ—t oppuâ—ned by them Object May not Popish Iesuits or the like then be heard Answ Thâ—se are the professed servants of the beast not of Châ—â—st for they haue quite changed the Ministery into a Priâ—sâ—hood 2 We are quite separated from this false Church by the commandement of the Lord and the Magistâ—ate and all Chuâ—ches assenting to the same 3 Thâ—se doe plainly seek to seduce us and withdâ—aw us from the worâ—hâ—p of the true God all which cannot be found â—n these of our own Church from which wee haue â—o such warrant to seperate nor doe seeke to draw us quâ—te from Christ in fa th Yet thus far let me speak to you of the Ministry thus corrupted that are negligent and doe not sorwaâ—n the peopâ—e of God of danger You that look to your own wayes and make your belly your God You that preach as they Ier. 5 that other Lords may â—ule over the flock of Chr st Considâ—r what you are Are you not men of God Should not you be holy that draw neer to the Lord Should you trouble the waters with your Tâ—aditions that none can drink almost w th a good conscâ—ence Should you make the sacrifices of God abhorred by your dâ—ssolâ—tenesse Should you smite with your tongues your fellow sâ—rvants whose Minâ—stery and conversation you know is better then your own Should you use the flock of Chrâ—st as you doe never visiting of them many of you If woe be to them that joyn house to house what shall become of you that joyn Congregation to Congregation and to these prebenships Dâ—anries c. Should you be terrible to the humbled and afflicted soules Surely the Lord will judge for his people Hear you that force men to things against their
conscience without warrant from the Word You that accuse the truth of God of faâ—â—ood that oppose hoâ—â—nesse and sincere obediâ—nce to the whole word You that make sad the hearts of the righteous and preachâ—ng pleasing things stâ—â—ngthen the hand of the w cked that none can retâ—râ— from hâ—s wickednesse that propound the truths you teach generally and confusedly in frothy eloquence glorying to fill your Sermons with patcht up sentences of heathens Beware and turn and flie from the wratâ— to come You lay open the land to mâ—sery Will not that moue you to pitty And to stir up your selues to preach sincerely and dilligently you bring the bloud of soules upon your heads Ezech. 34. Woe be to you without repentance for the Loâ—d will be sanctified in them that come neer him and you shall be despised or destroyed The Lord will raise him a faithfull Samuel in your sted who shall speak his words faithfully to his people Shift it not off saying this is the word of some malicious foolish Puritan for these woes are against such sinnes which whether they be in you I referre it to the Lord your own conscience and all indifferent men to judg This I would not haue thought as spoken against all that conform God forbid But against such as conforming or not conforming liue scandalously and are â—nemies to the Gospell of Christ not enduring others should exceed them â—n gâ—fts or paâ—â—s in their Mâ—nistery or in strictnesâ—e of lâ—fe Hear you or else the Lord will curse your blessings and your great lâ—vâ—ngs shall make you the more miserable SECTION XV. TO proceed without wâ—tnesses by the oatâ— ex officio is not lawfull against any especially against Mâ—nâ—sters For 1 It â—s agaâ—nst the law of God Deut. 17.4 19.15 this law is confirmed by Chr st and his Apostles in the new Tâ—stament 2 It is agaâ—nst the law of nature to accuse our selues nature teacheth men to procure their own good 3 It is against the direct command of our Saviour Math. 18 where he would haue no censure of the Church to pâ—sse upon men except they being admoniâ—â—ed be proved by two or three wâ—tnesses to bee obstinate 4 It is against common reason that Ministers and Christians that are subjâ—ct to most vile and false reports should be forced to purge themselues upon every light and vaine persons informatâ—on 5 It is against the rule of Paul 1 Tim. 5 Against an Elder receiu not an accusation under two or three witnesses 6 It is against the laws of the land both Statute and Common laws 7 It is against the nature of an human law which is but to punish for open sinnes Deut. 17.4 8 It is to search the thâ—ngs God leaues by his providence to be revealed in their time 1 Tim. 5.24 Some mens sinnes goe before and some follow after 9 It is against all equity For men may be both judges and parties 10 It is against the law of loue to accuse our brethren and it it is to play the divels office 11 No law nor custom of Nations saue the Spanish Inquisition useth this for searching out of true Christians Acts 25.16 12 It is against the speech and solemn profession of Doctor Whitgift that any should haue this oath urged against them in case of life liberty or scandall 13 It is against all conscience that a man should bring himselfe into trouble If the Lord or his Magistrates do inflict a punishment patience may bear and the Lord may giue strength But who can look for such peace when we are our own executioners 14 It is against the practâ—se of our Saviour Chrâ—st who being accusâ—d and asked many things of scandalls would answer nothing onely he witnessed a good confession touching his person and his office Matth. 26 27. 15 It is to approue of some speciall priviledg in these men which is not in any other of his Majesties officers for justâ—ce that these ex mero officio should proceed against men 16 From the inconveniences men fall into that take this oath The aâ—ticles and interrogatories being drawn as snares to intangle men in and to get matter against them when they can finde none apparant 17 It is against the law of friendship to reveal secrets and especially for Ministers 18 As it is now used it will not free men from trouble for they use extremities to them that take it except men forsake their sincerity and yeeld to their wills 19 It is against the nature of an oath which is to end a controversie amongst men in causes criminall before Iudges neither can any use hereof be given 20 It is against the word of the Lord in Ieremy Thou shalt swear in judgment 21 Wisedom in Governours hath other means then this to find out secret offences wâ—tnesse Solomon Object 1. The woman suspected of adultery was to purge heâ— self Answ The thing there suspected is very evill such as might dissolue marriage 2 It is Ceremoniall witnesse the Ceremony annexed to it having joyned with it a miraculous event in the guilt e. 3 The thing is known about which shee is to be sworn 4 It is but one particular case not many interrogatories Object 2. Exod. 22.10.11 The man that is suspected of theft ought to clear himself by an oath Answ It was before the Iudges of the land 2 It was in cases criminall that were simply evill and not in cases of conscience 3 There was an open wrong and losse to the one paâ—ty 4 It was but to one particular not to â—nsnare him any way 5 His oath ended the controversie Now these things cannot be found in this for it is not bâ—fore the Iudges of the land though I would not much stand wâ—th them for it yet it hath ever been of evill report for Ministers to deal by vioâ—ence in so much as in tâ—mes of Popery the Clergie so called were abashed themselues to condemn any 2 These things for which they object the oath to us are meerly good and not punishable by any of the laws of the Land It is necessary first to convince the party that to doe such things as are objected suppose to meet together and pray are simply evils and sins 2 to proue them punishable by the laws of the Land 3 Here is no wrong by the exercises of Religion to any but much good what difference there is then any may discern 4 Here are many insnaring interrogatories and men search not so much for the truth as to wring it out after such a manner as may be prejudiciall to him that sweareth there is as much subtilty and uncharitablenesse shewed herein as in any thing 5 In this oath the controversie is not ended but many times begun SECTION XVI HEre it will not be amisse to insert some â—hings of the communion wh ch the 〈◊〉 may haue in private to perfoâ—m private duties Fâ—â—st therfore oâ—serue these grounds 1 What duties cannot be performâ—d in publâ—que ought to be performed in pâ—ivate
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
with teares And yet these men are had in request and honoured and thought favourers of the State and friends to the Kingdom and Church Oh England who hath bewitched thee that thou shouldst not know the things that belong unto thy peace Oh that thou wouldest know and receiu instruction and correction from God himselfe What mean so many judgments in our land if the Lord be not angry And discipline being neglected amongst us doe you not feel the strokes of God avowing the truth and calling of those Ministers that haue pronounced threats against the land Is not the hand of the Lord heavier and the burthen hee makes you bear greater then the burthen which he would haue you take up Obj. To alter were a disgrace for the Church Ans 1 It is more disgrace not to alter 2 Mens Credit must giue way to Gods glory and the Churches good 3 It causeth wonderfull rents in the Church which are a greater disgrace then this would be 4 The Lord will certainly reform if men doe not 5 Men at first did not intend this should be a perpetuall rule to posterity but onely for the present it seemed the best way to draw on the people to our religion Obj. 2. This doctrine brings confusion and so much adoe Ans Zeal in reforming seems tumultuous as our Saviour Christ when he overthrew the tables of the money changers 2 It seems much adoe because men are loth to part with their own conceits else things were soon ended and ordred 3 It is no small matter to bring the Church from the darknesse of Popery to that measure of reformation which is required Quest Why haue men joyned with these hitherto Ans 1 Want of consideration of these particulars 2 Many no doubt haue sejoyned and severed from them at least in affection 3 Men must doe as they are farther enlightened and guided by the spirit of God who from step to step leads his people Iewish Ceremonies might better be tollerated then ours 1 These were once commanded by the Lord ours never 2 Those were not commanded as necessary but onely some things to be done or forborn for offence sake 3 Those the Apostles knew would perish of themselues Ierusalem being destroyed But these being joyned to the worship of God as things decent will not fall with Rome 4 There was a time for the death burial of those Ceremonies which was to be effected by the ministry of the Apostles informing the Churches of the right use and abolition of these Ceremonies till which time some Ceremonies were indifferent in right use SECTION XX. HAving shewed the unlawfulnesse of these Ceremonies in the next place we are to perswade for the removall of them Therfore the second Commandeement should be fully known and acknowledged and so the Lord shall haue great glory Now the substance of this commandement is to bar the dore against all false worship and human inventions wherin the Lord forbids man to make to himselfe of his own head all religious Ceremonies This commandement being as all others are a common head to which all the very least things in that kind are to be referred And the Lords backing this with such forcible reasons should moue all honest and good hearts It is the Lord that forbids who dare countermand or bid the contrary 1 It is thy God by covenant that thou hast given thy name unto 2 It is thine husband if authority will not perswade yet let loue rule thee 3 The Lord is a jealous God and cannot indure any part of divine worship to be given to mans devises that they should be counted his Name the Lord sees this to bee the beginning of declining 4 The Lord visites the sinnes of parents that haue instituted and followed these devises of man in his worship upon the children that so reverence their forefathers and antiquity that they will tread in their steps and retain the same Ceremonies 5 All this devising of Ceremonies and appointing of them is hatred against the Lord. 6 Pure worship of God argues men doe truely loue him and haue care to keep his Commandements 7 This brings blessings upon us and many generations even thousands that worship the Lord according to his will Hearken ô yee men brethren and fathers unto the Lord our God and cease to provoke him to wrath it is too long wee haue lived in the breach of this commandement troubling them that haue desire to walk sincerely with the Lord. A second Ground is because then Christ shall be known to be the onely King of his Church and men shall not dare to propound any thing as doctrine nor urge the servants of God to any practise but what the word commands Now under the name of the Church and Christian Magistrate How is the Kingdom of Christ weakened by some Then shall that Ezech. 34.24 bee fulfilled I will be their God and my servant David shall be Prince amongst them A third ground is the beauty of Gods face and the glory of the Gospell should more appear and shine forth which now is clouded heerby many waies For 1 men wrest the Scriptures for the defence of these 2 the whole counsell of God cannot be freely preached 3 that divine order in each Congregation is dissolved which should shew who are sheep and who are goats 4 the Lord is brought in favouring the wicked and making sad the hearts of his own servants for men of tender consciences are accused and traduced as turbulent spirits Men should then bend themselues to teach the main grounds of Religion which now are unknown and how dear should this be to us Englishmen especially by whose means our land hath been so highly honoured and wonderfully lifted up aboue others 4 Christian meetings and holy communion of Saints the nourisher of grace wherin men might be benefitting and edifying one another should be suffred Wheras men now meeting for holy ends are troubled as making Conventicles dangerous to the State What were it for our Magistrates to haue the prayers of so many good hearts for their safety Then should that be fulfilled Zachar. 8.20.21 c. 5 The Gospell should be freely preached there would then be nothing to hinder either admittance or continuance in the Ministery This liberty of the Gospell procures continuance of our liberty and tho restrayning of this makes the Lord depart and brings bondage captivity and the sword upon the Nation Then should the people that sit in ignorance and the shadow of death see a great light so many should not perish for want of vision 6 Magistrates should be out of danger of those threats Hos 5 for passing their bounds and Esa 29 none should make Israel sin and wound their consciences with these lesser things at first and then afterwards fall into extremity and height of wickednesse 7 Ministers should haue more gifts and more authority for the setting up these restrain the spirit of God and such urging of these without ground from
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
tempting of God if men be not very strong and forced by necessity therunto 3 Preaching is Gods ordinance but the other is not but mans invention 4 We haue warrant for our presence at the one not at the other Obj. Men may communicate with them that kneel why not with other Ceremonies Answ This seems to be commanded each one in speciall who not kneeling doe protest against it Quest Whether parents may bring their children to be Crossed Answ No for first men may doe nothing to their children but what themselues would haue done to themselues if they were to be baptized now And what good heart could endure this Idolatry 2 It is a speciall dishonour to the Lord which men should avoide both by themselues and in and by others 3 This as all human inventions hinders from the child when it is wittingly done by the Parents the power of Baptism as much as is possible Obj. Mens not bringing their sacrifices to the Lord was a sinne though the Priests were evill 1 Sam. 2 why then is not our not beinging our children to bee baptized our sinne in like manner Answ 1 That it was the peoples sin it doth not appear in the text 2 That was properly their personall sin wheras the Minister makes the crosse in the name of the people 3 They inverted the order and that which they did was out of the service of God thâ—se doe adde of their own in the service of God Lev. 15.8 Whomsoever the leprous person spitteth on on toucheth v. 11 having not washed his hands in water he shall be unclean This sign fies uncleannesse by sin who is so touched by anothers sinne is defiled by it this holds firmely Deut. 22.10 Plow not with an Oxe and an Asse at once It is plain the Lord abhorrs all mixture of religion and superstition Deut. 23.14 The Lord forbids any uncleannesse lest he depart a little uncleanenesse wittingly and willingly suffâ—ed makes the Lord depart Ex. 20. The second commandement forbids any human device to be respected and reverenced in his worship Hâ—s 4. Men must not goe up to Gilgall and Bethaven and swear the Lord liveth for hee will not haue his worship mixed Zephan 1.5 The Lord will visit such as swear by the Lord and Malcham That is such as joyn any thing to the Lords true worship Col. 2.20 Why as though yee lived in the world are yee burthened with Traditions This place proues that it is the property of the men of the world to receiu Traditions Math. 15 to joyn human Traditions in the worship of God is to worship God in vain if men be convinced of the unlawfulnesse of these traditions or if they place their principall serving of God in them 2 Cor. 6. Bee not unequally yoked with infidels exponente Beza in any action either per se or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illicitâ These places proue the commanding of superstitions unlawfull Secondly the using of such by the Ministers Thirdly the people joyning with them 1 The Minister stands in the room and person of the people and doth offer for them 2 Christ is after a sort expelled out of his place when human devises are brought in 3 The places speak to the people most of them or all directly binding ech particular Obj. Christ is there present therfore we may be there Answ The consequence is not good because Christ may bee and is there as God 2 Christ is there in his Ordinances to convict the wicked and build up his weak children that doe not discern the evill of these Ceremonies 3 It is requisite that Christ calls us thither as well as that he be there Obj. 2. Anothers sin cannot defile us but this is an others sin Ans 1 It is an others sin and mine too not onely by my presence for that is not sufficient to make one guilty but first he is appointed to doe it for me and so doth it not for himselfe onely 2 The worship is mixt 3 In Christs priviledges it is necessary we giue no subjection to any stranger but plainly stand for Christ Obj. Anothers wickednesse at the Sacraments doth not hurt the worthy receiver no more doth the Ceremony used by the Minister hurt him that hates it Answ The case is not like Because here each one doth receiue for himselfe but there the Minister is the publique person that stands in the roome of the people Obj. Protestation against sin is not ever necessary Answ If wee neither doe it nor seem to doe it But if they seem to doe evill and protest not doe they not giue offence to others and indanger themselues Obj. This will driue men to separate Answ It will keep them from Separation for being taught that in some Assemblies they may partake in Gods Ordinances without mixture they cannot deny to bee present Obj. All the alleaged Arguments proue it unlawfull for the Minister but not to the people Answ 1 We must remember what any Minister doth of his own head besides the common rites appointed by the Church that is a personall sinne but when a prescript Liturgie is appointed for Ministers and people and rytes with all then it seems not to be the Ministers sinne onely but the people 's too who joyn in that worship For it is appointed to all to worship God thus 2 It is performed by all at least in shew Now the places are plain for the people as well as the Minister Having treated of the true discipline and corrupt Ceremonies Now in the next place we may see whether Ministers be justly deprived of their Ministry Him that doubts and will consider wisely I doubt not but these grounds will satisfie 1 No Scripture binds to the obedience of such things Why should men be more wise then the Lord or more holy or put men out of Gods service for things hee requires not at their hands I would fayn learn of one of the opposites how they will clear themselues before God for this is it not hipocrisie to goe beyond the Lord 2 The Lord frees all men directly from human inventions Col. 2 are not men put out of their living and fee-simple which Christ hath purchased and bestowed upon them 3 These things are toyes and trifles in the opposites judgment and matters of conscience to the other side yet for these they depriue the Church of God of their Pastors What Is not a good Minister worth a chip Doe you nothing respect your brethren nor mens consciences 4 This practise is quite contrary to the practice of our Saviour Christ he whipt out all that brought any thing into the Temple besides that was instituted and these whip out men for not bringing in mens devâ—â—es 5 It is against all sense and reason that workmen appointed by the Lord that doe his work faithfully even in the Stewards judgment should be put out from their work because they please not the stewards eye for their apparel As though men should put out a