for the minister of the gospell such are these therfore not fit to come near the Lord nor are decent garments for the minister of the Gospell 5 Men must protest against it and goe as far as is possible froÌ„ it But now men protest for the covering though they forsake the Idolatry 2 Men cast it not away but draw it near unto them and come near the Papists herein 6 Men cast them not away with disgrace but honour them in bringing them into the service of the Lord and speak well of them Hence we see it is not nicenes but a care to keep a good conscience makes the ministers and people of God abhor these Ceremonies in question Arg. 21. Out of Hos 2.16.17 Things lawfull abused to Idolatry are defiled and ought to be abandoned as the name of Baali 2 The Lord will haue nothing like Idolaters in his service he hates all names and memorialls of Idols 3 The Lords people should not name Idols without detestation 4 The utter abolishing of Idolatry is the way to all happines for a kingdom This place is playn against our Ceremonies though they were lawfull at first institution yet now Idolatry defiles them and they ought to be abandoned 2 The Lord will not haue us serue him outwardly like Idolaters in the least Ceremonie For names are lesse then Ceremonies Therfore what the Lord abhors no man must dare to bring near him But he hates and forbids these as it is playn in the text 3 The Lord is wonderful Iealous of his true worship he will not haue the heart lift up unto vanity nor the mouth speak of Idols except it be to reproue them the Lord makes all his people such Consider yourselues therfore all yee that can endure well enough these Ceremonies whether the Image of God in this respect be in you or no Hence it is playn men are bound to that utter detestation and loathing of idolatrous signes and garments and gestures which some shew in England Because this promise must be fulfilled 2 Men are married to Christ therfore it fits they should be chast and far from all shew of whorish behaviour and lightnesse such as the whore of Rome teacheth 3 This is the best way to root out Idolatry utterly and to establish the true service of God 4 This is the best way to all happinesse to a Kingdom which we ought by all lawfull meanes to procure What haue they deserved therfore at your hands that you should thus deal with them that seek your good in all their courses Their preaching praying and living you cannot deny And in this the Holy Ghost clears them Be encouraged therfore every faithfull subject and good Christian to continue thine hatred of all Romish Reliques for certainly this will bring good to your selues and the land too Arg. 22. Mat. 15.3.4.5 1 All Traditions that cause the breach of any commandement are utterly unlawfull 2 It is the property of humane Traditions to cause the breach of Gods commandements 3 Men that joyn their traditions with Gods commandements doe what lies in them to throw the Lord out of his Throne 4 It is a sign of hipocrisie to be zealous in urging humane Traditions 5 The breach of a human Tradition doth not defile men 6 Men are not bound to the Traditions of the Elders This place is plain against our Ceremonies 1 Doe they not cause the breach of each commandement of God as is learnedly proved in a discourse of the Crosse and especially this commandement that men should be apt to teach and carefull to teach which now is made voide by this For men say if he be a quiet peaceable conformable man it is well 2 They cause those the Lord hath sent to be thrust out and the fathers of mens spirituall life to be neglected 3 That which causeth breach of Gods commandements should not men abandon and abhor 2 Should men bring their own traditions into the Church 3 These Ceremonies will doe hurt if they be not cast out before it is their nature and property to doe hurt and they are ever worse in the latter end then at first 4 Is it not presumption and rebellion against God to joyn mens own devises to the Ordinances of God without warrant from God And are not men to keep the Lords right in standing against them 5 Should such hypocrisie be seen amongst us that men should presse with violence their own traditions and be like the Scribes who when they teach the law of God are without power Mat. 7. 6 These commandements of men are made doctrines to teach So are all our Ceremonies as it is plain by the Preface to them Grounds therfore besides these mentionâ—d why we should stand against them are out of this place 1 The servants of God are not bound to mens traditions 2 The great esteem men haue of their own traditions which Gods servants should protest against 3 The great inconvenience that comes by some of their traditions in sight as hath been shewed before and shall be God willing hereafter 4 The true zeal men should bear to haue the Lords commandements kept which cannot be where these are so much esteemed 5 Avoyding hypocrisie 6 It is but lost labour to worship God thus 23 Arg. out of Mark. 11.16 1 Things of good use out of Gods service ought not to come into the house of the Lord. 2 Nothing but that which the Lord hath sâ—nctified ought to come neer him witnesse Naâ—ab and Abihues strange fire This place is plain against all our Cereremonies even Kneeling because though of good use in other parts of Gods worship yet in this it ought not to come 2 These Ceremonies should not be admitted nâ—ere the Lord since they are not sanctified and men endanger themselues that presum to bring them neer the Lord. Wherfore Ministers ought to their uttermost power seek the abolishing of these ceremonies in this they are like unto Christ Arg. 24. Ioh. 2.15.16 1 In darksome times many things are corrupted in the service of God as twixt Malachy and Christ which the light comming burns up 2 The Lord will not admit any mans devises to further the service of God besides the Word 3 Mens colourablest devises in Gods worship when they are considered by a zealous heart are vile and odious 4 True zeal is for the Lords pure worship and service 4 True zeal is with fervent desire of reformation of small matters in shew being amisse This place is plain against our Ceremonies they came in in the times of Popery and the light of the Gospell discovers them to be filthy and hath cast them out of many places already 2 The Lord will not admit these ceremonies to further his worship what he saw convenient and fitting he commanded neither let men think their comelinesse and decency shall be omitted for these are commanded by the Word These Ceremonies haue not so good use as those mens commodities wherin they seemed to doe good and
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
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
had been propounded to Iohn Hus and Ierom of Prage as are now they would haue heard and approved the voice of Christ or in the like of that kinde as in all ages Gods servants haue to fight against and doe evercome some speciall enemies and corruptions that trouble the Church So Wickliffe in his time against some errours of the Romish Synagogue Luther against more Calvin and Beza against more 20 Reason inlightned and guided by the spirit of God and subject to the Word is the voice of God This is part of the image of God even that wisedom which God renewes by his Spirit Mat. 12.13 This holds so as these cautions be observed 1 The Scriptures must be the ground upon which reason is built The Scriptures are the premisses reason drawes the conclusion from thence 2 The like reasoning appeares in the Scripture 3 That mans reason be never used against any part of Scriptures nor experience for either Scriptures or experience to the contrary overthrows all the shewes of reason 4 So as men by reason presume not to understand the deep things of God that is the mysteries of Religion which the Scriptures reveales not Col. 2.5 Reason must submit to the Word and beleeue the truth therof though wee cannot conceiu the manner how it should be Ioh. 3.6 Reason especially in divine things and the worship of God serues onely as a watchman to discern what the will of God is which is our wisedom Deut. 4. So then part of our faith must be built upon reason thus informed It is a thing no lesse dangerous then odious to meddle with Princes authority not that they themselues cannot endure any higher power though naturally all men would be as Gods but chiefly because inchanting flatterers seek to bewitch Princes and themselues being voide of all conscience of duty towards God full of hatred towards his children and divellish blinde zeale for superstition and selfe loue towards themselues and would perswade Princes as Iesabel did Ahab that because they are Kings they may doe what they please and usurp not mens onely but Gods right too and sit in his Chair Such were they that came to Ioash 2 Chron. 24. Such were Davids enemies And these men to the intent they may bring about their divelish and malicious intendments pretend to be the onely true hearted subjects in the Kingdom and that men of another disposition though farre more faithfull to God and his Magistrates yet dissenting severing from their errours and not bowing down to them are factious and trouble the peace of the Kingdom So did Haman report of the Iewes Esth 3. And that their accusation may not seem frivolous they bring some complaints for the breach of lawes devised by themselues as snares to take the righteous in no way tending to the safety or honour of the Prince or the publique good of the Church or Common-wealth Though these men abound in every age and by their policies raâ—se themselues to high placâ—s their kingdom being of this world and the Lord disposing and appointing them as scourges for his own people yet because it is the Churches duty to teach all the truth and seek the good of mens soules and of Princes especially by whose meanes so much good is injoyed and that this is true loue to shew the way of life though it be by sharp reproofes therefore for Princes good â—f so be the wise and gracious God so appoint that these things may be vâ—iwed of them and for the peoples good that they may know how to cary themselues towards Authority I haue indevoured from the rule of justice that appoints every man his standing and office and bounds them with strait charge that none shall passe the lists prescribed to man fest this point which I acknowledge is farre fitter for the more judicious to haue handled The name of Kings and Princes is sacred they are stiled Gods by the Lord himselfe and children of the most High next to himselfe to be honoured of all men Wherefore from the Scriptures these things following are evident concerning them 1 That this high calling is an Ordinance of God immutably to continue for the good of man till Christ restore the Kingdom to his Father for it is morall and of necessity never abrogated by God This all firmly hold against Anabaptists Secondly for their authority that they are highest and supreme in both kinds civill and ecclesiasticall this is plain â—n David Salomon Iosiah who were chiefe the high Priest being under them the Prophets in like manner This is not doubted of therefore no stay is to be made in it The onely question and thing is 1 That Princes haue authority in things Ecclesiasticall to see the service of God done in due and beseeming manner so did David so did Iosiah This authority is in ordering fit circumstances in performing holy duties as times of meeting and of humbling themselues by fasting c. Princes are bound to this for the carelesse serving of God brings judgement upon the people 1 Cor. 11.2 The more care they haue for the Lord to be reverenced the more carefull will he be of their honour Psal 2. 2 Princes haue authority to examine and try all canons and constitutions of men to see that nothing bee thrust into the Church by deceivers This authority is in binding Ministers to the true word of God both for matter and manner in preaching prayer administring Sacraments and execution of discipline Thus they are straightly bound to keep the charge of the Lord 2 Chron. 13. The Magistrate is the keeper of both Tables this is the treasure of his Kingdom that which makes him victorious against enemies the happinesse of his own soule and his subjects the glory of God and the good of posterity 3 Princes haue authority to bring all things both Callings and Ordinances to tho first inst tution abrogating all former customes and pract ses which dissent from the Law of God and disanull such statutes as make them to be in force and credite So did Iosiah reform Salomons errours and all the idolatry set up before This reacheth to the overthrow of all Antichristian rites that are brought into the house of God This he is bound unto in the second commandement So did Moses break in peaces the golden Calfe and the good Kings took away the Groues and high places their ancestors had set up Magistrates must not suffer whorish bravery to be provoking the eyes of Gods glory Thus did our Saviour Christ 4 Prâ—nces haue authority to remoue things of a good use at first when they be corrupted and abused and of no use So did Ezekiah the brazen serpent This reacheth to all things not actually abused but in danger to be abused such were Idoll Temples that the good Emperour overthrew So may the Magistates remoue Witnesses out of Baptism now bâ—ing unprofitable This rule they are bound unto both by the second and third commandement by that care they owe to
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.
HAving hitherto treated of some mayne grounds of the Magistrates authority the pillar of arbitrary government It remaines to come to the controversie concerning the persons by whom the Church is to be governed In handling whereof I desire the Christian Reader well to weigh the grounds against the form so much extolled now a dayes I know there are three special things that make men otherwise not evill-minded quâ—te rejâ—â—t our cause whâ—ch hee that wâ—ll jâ—dge â—â—ght of must lay aside else he shall bâ—â— blâ—ndâ—d so as he cannot dâ—scern the truth 1 The first is long and ancient custom in the Church of Christ wh ch to many is a law standâ—ng in great force For thâ—s first poâ—nt know there is no prescription against the King mâ—ch lesse against the King or heaven and even the best Churches haue had bad customes wâ—tnesse the Patrâ—aâ—kes Polligamy in doâ—ng evill and the omission of the feast of Boothes which was not kept from Ieshua till Iosiah Therfore thou must not so look what this or that man that were before thee haue done as what Christ the ancient of dares hath commanded thee to doe And the longer by any forged evidence his right hath been kept from him the more sâ—ould every one striue in his place to set him in possesâ—â—on again 2 A gâ—eat Obstacle is the allowance of the Magistrate of this government therfore sâ—ch as stand aga nst this form seem to derogate from Pr ncâ—s authority For thâ—t then though I know t dangerous to meddle w th â—uch persons yet the controversie being twâ—xt God and man who feares not the Lord more then all men Therefore this must firmly be held ever That the best Princes are subject to command appoint things unlawfull and hurtfull to the people Thus did David in numbring of the people thus Salomâ—n 2 The Magistrate is overborn with shews of reason as though this were the most profitable form So the sinne lies heavy upon them that perswade him 3 They that are the Defendants farre more incroach upon the Magistrates right then we doe As God willingâ—â— all be shewed in the things that follow hereafter 4 Reade in Hos 5 the great sin of the Isâ—aâ—lites for following the command of the Prince in subjecting themselues to the Trad tions then in force For Magistrates as they haue all authority from the God of heaven so ought they and all others to obey absolutely so far as may stand with his good pleasure Men must not like flattering Athiests imagine that Princes commands eâ—ther justifie evill or abolish the nature of that whâ—ch is good A third let is old Adam yet raignâ—ng in men which is the greatest enemy to the Kingdom of Christ and in this â—gnorance in many makes them stand for the present government dreaming that we would haue a strange confusion in the Church of Chrâ—st not conceiving what order was established in the Apostles time and that this order now in place keeps out the order which the Lord himselfe hath established Therefore reade first I beseech you brethren and then judge righteous judgment we would haue Christ raigne over all and each keep in that compasse he hath appointed doing their severall offices without intermedling with strange businesses which weaken and unfit them for the Churches service A second argument of corrupt nature is carnall desire of liberty which is the strongest adversary to beat down and vanquish For men haue ever resolved to break the bonds of Christ and not to haue him raign over them This makes many to rage and blaspheme the contrary form to these times because they are like untamed heyfers that cannot bear the yoke of Christ This should rather perswade against this present form of government since men naturally are enemies to God and cannot brook the Ordinances rightly to be administred and sâ—condly that to suffer men to haue their own will is a thing most dangerous to them as to the Israelites in choosing their King or obtaining Quailes Oh consider thou man that art called a Christian how thy disobedient life causeth the way of God to be evill spoken of and so thou layest stumbling blocks before Papists and Turkes and bringest fearfull woes upon thy selfe This comes in part for want of strict discipline and therefore be content to deny thy selfe and fall not upon Christ And ô yee that sit in the throne of God make way that Christ this King of glory may come in and set up his throne amongst us outwardly Many objections against this truth are brought especially the antiquity of Diocesan Bishops which haue been even since the Apostles times the seven Angels Rev. 2.3 they say were Diocesan Bishops and Histories mention the being and continuance of them in the Church To this it is and may be truely answered That there are divers kinds of Bishops 1 Apostolicall which onely are parishionall these were Pastors Teachers and Elders 2 Such as were Pastors onely though over many Churches such were the Bishops of the Primitiue times 3 Diocesan Bishops which came in afterwards and so they rose till they came to the Popedom That Diocesan Bishops were in the Apostles times it wants all shew of reason as is proved sufficiently before For that out of Rev. 2. 3 I referre the Reader to the discourse betwixt Mr. Downam and the Answerer of hâ—s Sermon Onely consider that cannot possibly be meant of Diocesan Bishops For Acts 20 Paul left none such but there all Elders are Bishops 2 All Ministers are Angels therfore it cannot be meant of Diocesan Bishops 3 It is against all hâ—istorie both Divine and Ecclesiasticall to bring in any such consoc ation of Churches witnesse the Centuries 4 The Lord if there had been divers Congregations in those places would haue spoken as Paul doth Gal. 1 To the Churches of Galatia to the Angell of the Church of Ephesus c. 1 It may be demanded how these could creep into the Church and men never espy them Answ Those first times were very troublesome which cunning and deceitfull men make their advantage for they fish in troublâ—d waters best of all 2 In Cities there was but one Congregâ—tâ—on when the churches were first planted and so but one Pastor which was called Bâ—shop onely which when the Church increased more congregations were established yet continued his carefull oversight which was then his Bishoprick not so much for desire of preeminence as either of ignorance of his duty in this kinde or provident care and respect such had of their brethren 3 Men gaue reason and caâ—nall policy too great rule both in ceremonies and discipline and the Church then labouring with contentâ—ons thought that the appointing of one over the rest would bee a meanes to still all and keep them in order 4 Men being chosen at first as arbitrators rather then Iudges for the excellency of their graces and deserts to the Church then for any authority of their places Others following in the same
That the Minâ—sters that would preserue the church pure must carefully tend to the choise of such officers as are found both for doctrine and manners 3 That no man should dare to alter any order or remoue or hâ—nder any office God hath appointed who in speciall manner is Lord of this Congregation and Assembly From whence the rest of the world are to learn that truth they haue in matters of Religion And it is memorable that Timothy needeth direction how to govern the Church being so excellent an instrument Doth not this sufficiently proue that â—o man can govern the church though he were an Evangelist except he haue direction even in that speciality from the Lord himselfe by meanes of them that were immediately taught by him Therfore let no man dare to goe against this institution of the Apostle except he can shew better warrant or higher authority to exempt him from these canons then Paul had to binde to obedience A third Ground in which we will be shorter is that Rom. 12 hee that distributeth in simplicity that is trustily without respect of persons This therefore being one of the offices not duties and callings there the Apostle shews both that they ought to be in the church and how to execute their places that they should know their callings and be content with the same studying to doe service in the same which is the best meanes for unity and to prevent the manifold distractions which intermedling each with others place and office brings A fourth ground is 1 Cor. 12.28 where these officers are called helps Fifthly The planting of them in every church as appears Phil. 1.1 Sixthly the continuance of them long in their own nature which is to distribute teaching onely when the Lord fits them in a speciall manner for the same Grounds of these are besides such as are mentioned before 1 The Lord takes care both for soules and bodies of men and therfore institutes such offices peculiarly serving for that purpose Because there is no such office and calling it is impossible things should be so well ordered provided for 2 Because the hearts of Gods children may be the more free from feare and with more dilligence follow their own callings having men of such graces to provide for the poore 3 That the Church may be the more inriched with heavenly and spiritual blessings for she receiues grace and gifts for the discharge of each calling 4 That men may be more willingly stirred ud to help the poor and needy considering that the Lord hath appointed a speciall office for that purpose 5 That there should be no complaints but that all the poore might be comforted against their poverty and wants The second kind of Offices â—s the Widow called Diaconesses of which much needs not to be spoken Onely consider 1 Tim. 5 where the Apostles shews what sort of widdows he would haue chosen both for religion conversation and yeares where it may appear these were not chosen onely to receiue but to doe some good The Apostle reprehends idlenesse wherfore he doth not appoint them only to receiu but to doe some service 2 Why should he require such an age except they were to attend strangers in performance of which duty he would not haue the least suspition of uncleannesse to fall out as much as may be This is firm for other widdowes wanting meanes must be provided for by the Church as well as these 2 This Office is set down Rom. 12 Shee that sheweth mercy with cheerfulnesse their office theefore was to be the instruments of the church in shewing mercy to them that were sick or travellers 3 Rom. 16 Phebe was servant and Minister of the Church of Cenchrea now women could not exercise any publique office in the congregation The grounds and reasons of this are besides the same with the former 1 Wisedom to imploy such as being to receiue maintainance from the church are fit for nothing but th s and fittest for th s. 2 That none may lack any thing for their good and preservation 3 That men may be the rather incouraged to goe about the Churches businesses having such to attend them This kinde of discipline though it seem strange and novellous because it hath been so long omitted through the corruption of men in times of Popery yet plain reason shewes it every way most fitting and profitable For 1 This expresseth most liuelâ—ly the caâ—e and watchfull eie of Gods speciall providence towards every member and part of the church 2 This imposeth on the Pastors sufficiency of gifts holy carriage necessary residence diligence in preaching which are the very life of the Church SECTION XI HItherto gentle Reader through the assistance of Gods spirit searching the Scriptures I haue endeavoured so to giue Caesar the things that are Caesars that the Lord may retain his right and be absolute King amongst us which is the glory and safety of a nation and people When thus Moses Ioshua and the succeeding Iudges governed Israel it was well with the land Religion and prosperity going hand in hand joyntly together Thus in Davids time Hezakiahs time and others But when any stâ—pt into the Lords throne and served the Lord after a new fashion borrowing from foolish heathens that were aliens from Israel peace and plenty straight vanished and the Lord sent strangers into whose hands he sold his people Wherfore since this teacheth the right way to strengthen Kingdoms and establish Princes in their throne Mourn thou that seekest the peace of Israel that this doctrine should finde such small acceptance and hard entertainment and wonder at the shamelesse impudency of them that dare avouch themselues friends to Christ and the Magistrate too and yet clean put out Christ that themselues may raign and cause the Magistrate to sin against Christ and so to procure Gods anger upon himself These are Achans that trouble Israel by taking to themselues the accursed thing which the Lord hath consecrated causing dissention where else there would be a happy unity But lest I seem too censorious and of spleen to wound any Let us now further proceed from the former grounds to demonstratâ— the unchangeablenesse of Discipline that ordinance which the Lord hath left to govern his church by In treating wherof we doe nothing against the authority of the Magistrate but onely contend for the faith which is given us by the Prophets and Apostles That it may appear therfore how farre wide they are that imagine the government of the Church a bitâ—ary and what wrong they doe to the Lord what wrong to Princes to inwrap them in ther sinnes and to fight against the Lord with his own authority what wrong to his Church in thrusting such a government as being not approved by the Lord cannot be blessed of him for the good of his people let us consider Matth. 18.15.16 where the Lord shews the end of discipline the recovering and bringing home againe of that which was soft the order
as though they were able to bear this burden and undergoe this task not being extraordinarily quaâ—â—â—ed by the Lord For all the instruments of the materiall Tabernacle Temple or Church in the new Testament had both extraordinary direction from the Lord and extraordinary gifts for that they should doe 4 No man can shew any licence or pattenâ— from God wherein he is warranted to govern the church according to his own will but rather contrary not to adde or diminish from that which is written in the book of God 5 The Scripture is perfect making the man of God perfect and absolute to every good work therfore how to govern the church is taught in the Scriptures which are the will of God 6 Christ left not his church without government and a speciall form of discipline for that were confusion that would lay open the church to all dangers and no Polity or Socâ—ety can long continue wherin Order and Discipline is not observed therfore it cannot possibly stand with Chr sts care and wisedom that Discipline should be neglected 7 Arbitrary forms of government overthrew the face of the church and brought in the Popes Supremacy which is an argument it is not from God who vaunts himselfe as God appointing what lawes he will and decrees to hold men in awe and subjection to himselfe that he might Lord it over Kings and Princes nor is it to be supposed but that which is arbitrary will ever be corrupted for mans will and minde being naturally so vain and wicked wanting a law to direct and contain it in obedience of it selfe grows corrupt and abuseth the power which is given to it Here two Questions are to be answered 1 Whether this form of discipline instituted by Christ may be altered The Answer s it may not by any whosoever The grounds of it are these following 1 It is a speciall priviledge of Christs Kingly Office to govern his Church outwardly by discipline as well as by the Word Chr st hath this Scepter and Rod and none â—â—e for the soules of men he hath the Key of David he that is Prince over the Kings of the earth wherfore no man hath power to alter this for that were to advance man aboue Christ 2 The Lord useth to forâ—shew his people what should be altered before it come to passe that changes disturbe not their minds This is plain for thus be did before hee placed his name in Ierusalem before Christ came before the Gentiles were to be called Wherfore if the Lord would haue altered this he would haue told it his Disciples else Christ should not be so faithfull a Prophet as Moses who shewed that covenant was to endure till Christ should come else Christ should not shew all things needfull to his Church 3 The Lord shakes the heaven and the earth but once after Moses the Prophets Hag. 2 Heb. 12 therfore there is no alteration afterwards of any thing touching the worship of God The Lord joyneth a renewing of his covenant with the institution of all things any way needfull for his Church 4 To desire a new form of government is to cast off the Lord from raigning over us 1 Sam. 8.7 which place binds in Ecclesiasticall as firmly as in Civill 1 Because the Lord instituted this as well as that 2 there was no expresse commandement that the people should ever be tyed to this form of government but that it was rather appointed that they should haue a King his duty described 3 the people desired it because they would be like the world in state and pomp 4 they did not first know the Lords pleasure but headily followed their affections This place shews that men who alter the government appointed by the Lord though it should be into another form lawfull in it selfe despise the Lord 2 that such exclude the Lord from raigning over them Like to this is that Iudg. 8.22 where Gideon being offered the Kingdom refused it for this cause that the Lord might raign over them which plainly shews what wrong they doe to the Lord his people which bring in another government then the Lords For the Lord else would raign defending his people from all spirituall enemies gently carrying his lambs upon his shoulders and leading them that are great with yong Esay 40.11 whereas now Satan is every where let in by seducers and idle shepheards the Lords name is not known his goodnes mercy obscured and hid men are tossed up and down hindred in their callings loosing their money and maintaining unprofitable dâ—oans A second questâ—on how may the discipline of Chr st be known Answ by theâ—e notes 1 For the persons Christ precisely forbids any one man to exercise Lordship and Aâ—thority over his people Luk. 22. This wâ—ll bee more apparant hereafter therfore the government wherin any one Loâ—ds â—t over the rest is not Christs but where there is equality for jurisdâ—ction 2 That which is most ancient neerest or rather one with the form followed by the Apostles undoubtedly is Chrâ—sts Now such is not primacy of one over an other 3 That in the which men proceed in thâ—ir censures by the rules of the Word which teacheth who ought to be bound and who â—oosed But so doe not they which govern by Popish canons by forced oathes but such as proceed by admonitions repâ—oofs c. according to Mat. 18. 4 That which best provides for the safety of mens soules and most furthers every man in the diâ—charge of his duty that is from Chrâ—st for he onely so governes none else having such wâ—sedom or will Such is not the government by some one person over many congregations which hee is not able possibly to oversee but the contrary 5 Which proceeds not after the manner of a worldly government fearing men with outward toâ—ments fines imprisonment and the like but in the power of the spirit and giv ng men over to Sathan Christ maintaineth his government by no such forcible meanes 6 That which is contrary or much opposite to the goveâ—nment of Rome for Antichrist corrupted 〈◊〉 Sacraments and all and â—t were worder â—f this should not be corrupted by wh ch hee raignes most and most effectually eâ—â—ablisheth his kingdom amongst men By all which men not prejudâ—cate and desirous to learn and practise the truth may understand what that is so much urged and pressed rather by force of armes then evident ground of Scr ptures SECTION XII SAtan hath many devises to bring in errours amongst men to be entertained he changeth himselfe into an Angell of light comes in the name of Christ Mat. 24 in the name of his best servants 2 Thess 2 and of the Church he comes under pretence of glorious ends to bring in devises of men Wherfore that we be not deceived by him it shall not be amisse to speak something of the Churches authority and what power it hath Herein I propound some grounds 1 That all the authority of the Church
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
Church hath in commandâ—ng 2 Let them teach how the people ought quietly to submit themselues to their Minister whatsoever and be content with him 3 Let them that seek Reformation be made odious to the people 4 Let them be taught not to search things doubtfull but beleeue their Minister And in cases controverted let men rely rather on the great learning of the present Church and reverend antiquity then to follow these new Geneva-like preachers that will haue nothing warranted but that which is approved by the Scriptures 6 Let not the Gospell be freely preached For these exercises of preaching and prophesying cut down the kingdom of the Pope This is so full of light that if it be preached so plainly as many doe it will lay open all 7 Let men haue such a kind of serving God as will not stirre nor trouble them but altogether please and delight Let them haue such preaching singing organs c. Are not these from Satan Are they not directly against Christ and his Kingdom And the Kings Majesty and his Kingdom which fals or stands not with a Bishop Ceremonies but with the Kingdom of Christ rather witnes that experience of the Fr. King who revolting from the truth how did the Lord meet with him Wherfore be wise ô yee Elders of Israel and sleep not you that are the Lords Watchmen The divell sows tares and thâ— peace of the King and weale of the Kingdom depends upon thâ— suppression of Popery Take heaâ—t every truehâ—aâ—ted Christian and stand in your places agaâ—nst such courses as bring either Atheism or Idolatry Keep up the Word soundly preached by the Ministers of God which are the strength of the land Incourage the servants of God that are most ca efull to please the Lord. Cause that there be a generall turning to the Lord by fasting and prayer Let the Sabboths of God be kept and sanctified and tâ—y then whâ—ther the Lord stay not his judgments and blesse the land more then ever Then you shall be called The Restorers of the Breaches And if you be not more carefull to seek the Lord and walk by his wisedom know that all human power cannot uphold your Kingdom against Satanicall dâ—vises SECT XVII Whether it be fitting to bury in Churchyards Answ IT seeems no For the Scripture and practise of all the Saints is against it 2 Men place religion and holinesse in it and when things indifferent come so be abused they are not lawfull to be used 3 This hath and doth cause so many prayers to be read over the dead 4 The covetousnesse of Priests and Friars hath been a speciall meanes of this course Whether it be not not needfull to pull down Churches built for the honour of Idols Answ It seems it is For 1 Hos 4.15 2 The house of Baal was destroyed 3 The high places ought to haue been dâ—stroyed 4 It is a part of holinesse to overthrow the Groues Deut. 7. 5 The name and memoriall of Idolls ought to be rooted out 6 To dedicate Churches to a Saint is Idolatry which ought to be removed 7 The gold of graven Images is an abomination to the Lord and an accursed thing therfore also Churches which â—are so defiled Object These places were unlawfull because the Lord had chosen a speciall place where be had put his name Answ That reason is never given 2 the pollution by Idolatry is ever urged as the cheife cause Meanes that the people may be fitted for Reformation 1 Men must hunger after all Gods Ordinances 1 Must set their hearts to seek the Lord by earnest praying and turning unto him 3 They must obseru an holy Discipline amongst themselues in admonishing and reproving one an other c. 4 Must touch no unclean thing abhorring all Romish Reliques and Antâ—christ especially 5 When men mourn for the burdens laid upon them and groan for the misery of others 6 Rejoyce in the forwardnesse of them that are most zealous not envying one an other 7 That speciall prayers be continually offered up to the Lord for the Magistrate The danger of seperation after the manner now used by some Let none imagine that because I write gainst the practise of Seperatâ—on that therefore I hate the peâ—sons whom I am peâ—â—waâ—ed thâ—oâ—gh tendeâ—nes of conscieâ—ce doe wâ—thstaâ—d these corruptâ—ons Hear thâ—â—fore a freinds reproof who tenders your good and desires the holy ordinances of God and in all th ngs to keep a good conscience Sometimes affection may outrun soundnes of judgment and in sâ—eking to fly more then is sin we fall into greater corrâ—ptions and nourish much â—vill in us Brethren disdain not to read a few lines which I know cannot abate your zeal and may through Gods blessing make your course more comfortabâ—e Consider well therfore of these gâ—ounds I lay as a way to that wh ch follows 1 That there is in each a naturall affectâ—on like zeal as in other graces the deceitfull heaâ—t will counterfeit grâ—â—e so in thâ—s witnes Iehu there is an errour on the right hand 2 That this blind zeal carries men headlong without examination or seaâ—ch of their waies to censure others when there is no power further to hurt 3 Men may oppose corruptions in publique and yet neglect to fight against sin resolutely and zealously in themselues therby thinking to please God highly 4 That Tolleration is not approbation Act. 17.30 5 It is the desire of Satan and our ownâ— to seperate from the true children of God upon any occasion whatsoever these enemies much respect 6 Men rending themselues from the true Church as no Church cannot tell where to stay nor to whom to joyn themselues which makes their rents incurable 7 Men may joyn themselus to the purest Congregations if it be without condemning others as nothing 8 Christ is not ever accompanied withall his ordinances in act but many times he goes in one or two amongst his people A Church holding the foundation though it err in many particulars remaines a Church still 9 Many commands binde the Magistrate to redresse things amisse which private persons cannot possibly reform 10 Gods Ordinances make us one with the Lord and with men no further then they are one with the Lord. These things agreed upon I doubt not but men will yeeld to these Arguments following agaiâ—st totall separation First there â—s a true Ministâ—ry in the Chuâ—ches of England therfore it â—s lawfull to joyn with them That there is a true Ministery it may appeare 1 Bâ—cause men haue gifts to dispense the Word 2 Men are chosen by the people 3 Graue and godly Preachers doe approue of the entâ—â—ng â—n of many 4 Men haue ordâ—nation though not aftâ—r the purest manner but corrupt whâ—ch comming to their knowledg they repent of 5 Men exercise their Ministery not by vertue of aâ—y power from men but because the Lord hatâ— s nt them 6 The hand of the Lord is with them to prosper hâ—s own woâ—k so as men are brought to
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
but they must learn by hearing the Word of the Lord. Which things are plain against our Ceremonies For 1 men haue no word for these therfore they are unlawfull 2 Men adde by carnall reason unto the ordinances and worship of God these Ceremonies which is as unlawfull as to detract any Ceremony and ordinance God hath appointed to his people 3 These hinder the keeping of Gods Commandements 1 Because carnall reason is unmortified that leads men 2 Men please their affections both which hinder Gods Commandements from being kept Rom. 8. 3 Men dote upon their devises wheÌ„ they are used which hinders them froÌ„â—ouing the Lord and his ordinances with all their heaâ—t 4 Men so striue to bring in these and to keep them in as that all their labour is spent herein If it be said that this is meant of adding or detracting in the substance of Gods worship Answ This cannot be so understood 1. Because the Lord forbids all adding and this in Ceremonies is adding 2 Because the Lord binds to the manner prescribed as well as to the matter Deut. 32. 3. Men may not adde in doctrine nor detract therfore not in Ceremonies 4 Because the Lord punished them when they varied in the least Ceremonie and circumstance from the pattern in the moâ—â—nt Arg. 5. Deut. 7. All the monuments of Idolatry should be destroyed 2 The Church ought to haue speciall outward holines more then any other people hath a part wherof is in overthrowing such pollutions 3 The Lord will haue all sorts of Images to be destroyed The Lord will not have his chidren communicate with Idolaters either in their religious Ceremonies or outward communion Hence we learn 1 That these ought to be destroyed since they are to us monuments of Popery they bring that to our remembrance 2 Now they are appendants of that religion onely at this day 3 They are as dangerous to us as the monuments of these Gentils were to the Iews 4 The Lord will haue his children goe as far from Idolatry as is possible now wee retayning their Ceromonies haue Communion with them If it be said this place speaks of them that are open Idolaters and had devised these things themselues The Answer is that Papists are open Idolaters 2 They devised these things of themselues and though they should be before Popery yet they might be and were beginnings of Popery Arg. 6 Dev. 7. two last verses Things dedicated to Idols and abused in state of worship may not be turned to private uses much lesse to publick in the service of God 2 That men should utterly detest and shew their greatest hatred against the monuments and things abused to Idolatry 3 These are accursed things and men coveting the same become accursed 4 Man may not pick things lawfull in themselues out of idolatrous worship and apply them to what use he will This place is against these Ceremonies in question that haue been in state of religious worship therfore ought to be abandoned 2 Men are bound both inwardly and outwardly to manifest their great detestation and loathing of such things therfore ought not to use them 3 The retaining of thâ—se things brings curses upon minister and people God Layes a speciall curse upon his own creatures abused to Idolatry much more upon mans devises Object This place holds but for the individuals not for the generals For Gold might be used and that afterwards about the service of God Answ 1. These Ceremonies were never in use but Religious and therfore the Argument holds firm à pari from the like All the Gold that was defiled by Idolaters ought to be abhorred So all Crosses and Surplusses haue been abused for they had no other use therfore to be abhorred 2 Gold in it selfe as it is the creature is not here detested but in this form and for this use So the matter simply of a Surplus as it is the creature is not unlawful no the other Ceremonies but in this form and applyed to this use which is in the generall of Crosses and Surpâ—esses which was but in speciall for the other 3 The Lord brought in Gold and Images too of diverse creatures into the Temple But this Law is not to binde the Lord as none other is For laws binds the creature not the Creator therfore it remains firm that these being such accursed things should be uttâ—râ—y abandoned and though pickt out amongst many yet without question far worse then the gold about the Images Arg. 7. Deut. 12.3 the very names of idols ought to be rooted out of the places where they haue been worshipped and v. 30 31 men may not chuse how they will seru the Lord. 2 God will not be served by his people in the manner nor with those things appointed by man that Idolaters worship their God withall for they bring in every thing that the Lord abhors 3 Men are not to adde any thing to the worship commanded of God though they keep the substance and adde but little 4 Whatsoever is not commanded in the worship of God is forbidden These grounds are plain out of the text and they are sufficient if we had no more places of Scripture to overthrow these Ceremonies For 1 if the names of Idolls should be destroyed then much more these ceremonies which are much more accursed 2 These Ceremonies were of mens chusing at first and therfore unlawfull then 3 Idolaters worship God at their Idols after the same manner with these things therfore they are unlawfull and if these be admitted why not all Popish trumpery upon the same grounds 4 Our Churches retain the substance of Gods worship yet they adde these of their own devising which is directly against the commandement 5 They are not warranted any where wherfore forbidden to all Arg. 8 Deut. 14.1.2 1 Men in civill things should not be like Idolaters nor follow their fashions 2 Holy people must avoide all outward things which may defile them and they must be as the Lord would haue them 3 The Lord severs his people from all other people in their Rytes and Ceremonies This place is very direct against these things 1 Because it is more to be like Idolaters in religious reverence then in civill fashions And suppose these should be used but for a civill respect amongst us they were unlawfull as they are now used in the Colledges of the Vniversities 2 It is not in any mans power to ordain and appoint what garment they will or Ceremonies to be used 3 It is sin to joyn and be one with those from whom the Lord severs now the Lord severs us from Papists and the Lords will is we should differ from them in these rites as well as in doctrine Obj. This was spoken to the Israelites in respect of the heathens Answ The causes are generall wee are the children of the Lord 2 We ought to be as holy as they 3 the Lord hath chosen us to be a peculiar people unto himselfe from Popery
but in circumstances agreeable to the will of the Lord therfore this manner of worship of God though it be sound in the substance 2 in the Ministers lawfull yet in circumstances it is unlawfull Ob. God had tyed his worship to IerusaleÌ„ so he hath not now to this or that manner Answ 1. His not commanding of the manner â—s a forbidding of the same 2 He hath as hath been and by Gods blessing shall be hereafter proved forbidden this manner 3 The very nature of the covenant now made with us shews it which is not obscure typicall adumbratory but all things are plain secondly here the Lord giues freedom from all Ceremonies Gal. 4 thirdly his children haue abundance of spirit in sted of Ceremonies 4 The faithfulnesse of Christ proues it who left all things as perfect as Moses Arg. 16. People forsaking the puâ—e worship of God can never stay as appears in Ieroboam all the Kings of Iudah that were evill grew worse and worse This Argument is plain against our Ceremonies which being â—etained will bring in other things of the same and like nature that may be justified by the like grounds The reason of this is men forsaking God wittingly and willingly in the least things the Lord forsakes them and giues them over into a reprobate sense 2 Men take not the Word to stay them now for they haue trangrest the bounds and limits of it 3 It is nature of will-worship Rom. 1 Isa 29 to destroy the wisedom of the wise and make men sottish Arg. 17 All uncleannesse and filthinesse ought to be carried out of the house of God before Gods worship be erected in it 2 Chron. 29. Hence these ought to be expelled for they are spotted by the flesh defiled by Antichrist and what superstition hath defiled if the Lord ordain it not cannot be cleansed againe 2 These were never clean nor holy for there is no word to warrant them which must sanctifie all Arg. 18 2 King 18.4 1 True zeal and hatred of Superstition abolisheth all monuments of Idolatry 2 Things though of good use at their first Institution yet being abused to Idolatry ought to be abolished as the Brazen serpent 3 Many things passe unreformed even through the hands of good men 4 Abuse of things to Idolatry doth abase them and should make them vile in our eyes if they be not perpetuall Ordinances of God It is not enough to take away the abuse of Idolatrous reliques but the very matter should be removed burst and burnt according to the nature of it This place is very firm against these Cemonies in question 1 Because these were never of good use in the Church 2 Though they had yet being now so grosly abused they ought to be quite abolished since they haue now no necessary use in the Church 3 They are too vile a filthy Surplus and Crosse to come into the presence of Lord who likes nothing but what he appoints himselfe 4 Men cannot prevent the abuse of Idolatrous reliques they being continued 5 Though they could yet â—t were not lawfull to surfâ—r them for civill uses This example binds us as is plain out of the text For first the Holy Ghost commends it in Hezekiah and such things are written for our learning 2 He did câ—eau to the Lords commandement and departed not from him 3 these Commandements were given Moses Arg. 19. Psal 137.3.4.5 1 There ought to be nothing in the worship of God but what is from the Lord. 2 Men are bound in circumstances to worship the Lord according to his commandement and will in the Place therfore also in Garments 3 Affirmatiue Commands in the service of God exclude all mens own inventions though they be not specified 4 Men forget Ierusalem and are carelesse of the Church that please Idolaters and worship God after their desire in any corrupt manner 5 It is better a man never preach then doe any evill in preaching This Psalm quite overthrows our Ceremonies now imposed 1 They are not from the Lord no more then the reading of Apocriphall scripture 2 Men are bound to administer Sacraments as the Lord hath commanded 〈◊〉 sâ—ch ordinary garments as our Saviour Christ and his Apostles used as they administâ—ed Baptism in they that would not sing the Lords song in a strange place would much more refuse to doe it in a strange garment 3 Though these particulars Crosse Surplus and Kneeling be not specified yet in that they are not mentioned in the Woâ—d it is enough to proue they should not be used for each strange manner of worshipping the true God is hatefull in Gods eyes 4 It is plain therfore that Ministers refusing to yeeld to these things imposed doe not sinne though they be hâ—ndred so as they cannot execute their Calling Ob. God had bound his worship to Ierusalem therfore it was unlawfull to worship in any other place But he hath not bound himself to be worshiped in this manner without Crosse and Surplus and kneeling Answ The Lord hath plainly bound men to worship him in spirit and in truth 2 The Lord in his new covenant hath aswell manifested his will as in the old there men might adde and annex nothing without speciall and imediate revelation from God therfore not now 3 As IerusaleÌ„ because it was chosen of the Lord appointed the place where he wold be worshiped was by this made holy and so it lawfull for to worship there and no where else So the Lord having chosen no peculiar garment nor appointed any crosse or kneeling they are not holy but to be accounted as strangers that may not come neare the house of the Lord. Arg. 20 Isa 30.22 Men inwardly taught by the Lord cannot endure the least cover of Idols 2 True turning to God maks men cast away the precious monuments of Idolatry 3 Gods children must be pure inwardly and outwardly casting away all tokens of spirituall adultery 4 Men taught by the Lord see filthines in garments abused to Idolatrie 5 Men that return to the Lord must goe as far as is possible from superstition 6 Things abused to Idolatry should be cast away with reproach and disgrace This place is firm against our Ceremonies in controversie 1 Because these were covers and ornaments of Idols the priest being an Idoll to offer up Christ and to forgiue sins which are priviledges of God 2 Vnder this all Idolatrous signes and garments are contayned 3 The best and sincerest Christians through the land abhorr these The second ground is also against these because they haue been ornaments of Idols for to that end doth the Masse-priest weare them 2 If precious ornaments should be cast away how much more these base Ceremonies 3 The children of God must not haue one taken from Idolaters nor one ceremony or sign of Idolatry past these are signs of Superstition past therfore to be cast away 4 Filthy menstruous clouts ought not to be brought near the Lord nor are decent garments
shew care both of Gods worship that it might be ever provided for and mans ease and speed that he might haue ready at hand sacrifices to offer 3 What true zeal abhors ought to be constant but true zeal abhors these therfore Here are Grounds therfore to stand against all 1 Because shew of reason is no sufficient ground to bring any thing into the service of God 2 Bringing in of these things defiles the house of God It is not therfore foolish precisenesse but the image of Christ that would haue these things utterly cast out of Gods worship Arg. 25 out of Ioh. 4.22 23. 1 Men that worship the true God after their own manner worship they know noâ— what 2 The worship of God in the time of the new Testament is not carnall but spirituall This place is directly against all our Ceremonies now in controversie 1 Because men worship without ground as the Samaritans did neither doe they know they are accepted 2 This worship is carnall and Iewish we ought to worship God in spirit and not in any outward things of mans appointing This place therfore doth warrant men to stand against these traditions of men 1 Because every one ought to be assured that that which he doth unto the Lord bee accepted of him which the Word onely doth teach 2 The true worship of God onely brings salvation and good unto men 3 Men must worship God in spirit and truth and so they haue all such promises made good unto them as the Lord manifests in his Word Such are promised to haue their hearts circumcised to judg themselues vile c. Hence therfore it may well be demanded how men can suspend Ministers for not conforming to such things as ought not to be used in time of the new Testament Arg. 26 out of Col. 2. 1 Vers 3. All the Church needs to know is manifested by Christ in his Word Sacraments and Discipline 2 Vers 6. As men haue received Christ so they must walk in him without adding or diminishing or altering 3 V. 8. Traditions of men that are not from Christ deceiuâ— and ought to be taken heed of 4 V. 10. Whatsoever the Lord would haue us know or doe in his service hee hath revealed by Christ therfore Order is taught 5 Men that walk according to the light received by Christ are perfect and need not nor ought they take from any other 6 V. 18. Men must not subject themselus to be taught or judged by others without the word and except they haue that doctrin and judgment from Christ 7 V. 20. It is a thing very absurd for Christians freed by Christ from Ceremonies of God to be brought in bondage to mens traditions 8 It is the world not the true Church that stands upon human devises 9 V. 21. False Teachers sanctifie that which God leaues indifferent 10 V. 22. Mens meer commands and doctrine in matters of religion are of small value the word of God onely giues life to outward Ordinances to be the worship of God 11 Mens devised traditions haue but a shew of wisedom men endued with the spirit can see foolishnesse in them 12 Mans most glorious inventions in any will-worship are of no reckoning or worth 13 Mens traditions that seem most to profit in any kinde doe not but nourish corruption directly These grounds plainly overthrow all our traditions and government Ecclesiasticall as may appear in each particular 1 If these things had been necessary Christ would haue taught them and they might haue been learned from his Word 2 Every man is bound out directly from altering any thing or adding in doctrine or traditions to the Church Therfore wee are bound to the primitiue times and the example of Christ and his Apostles Now we haue nothing for these Ceremonies nor this Government from Christ but receiu him without Crosse or Surplus from the Apostles therfore wee ought not to receiue the same nor walk in them 3 Men doe but deceiue others that urge these Ceremonies 2 We are in effect bidden here not to Crosse wear the Surplus or Kneel since they are but traditions of men 4 This order is not from Christ nor is it pleasing to the Lord. 5 It is foolishnesse to superad to Christs bond of perfection which hee hath set Christians 2 Nothing devised by man can make any jot better for they are perfect by Christ 3 None ought to put away such as obseru Christs rules from the service of God being Ministers or people since the Lord counts them perfect 4 to receiue these as better then without is to deny perfection by Christ 6 The Churches doctrine if it be not Christs doctrine is nothing 2 Men must not beleeue such as preach things they cannot proue by the Word 3 Mens judging thee except the Word condemns thy doing and thy person should not fear thee 7 It is not the spirit of the Apostles to urg humane Ceremonies so strictly upon men 2 Christ hath set us free from all manner of Ordinances in his worship that are not from him and will justifie our not conforming to them 8 To urge these upon us is to make the Church like the world Christs Spouse like the whore of Babel 2 It is a note of worldlings that they urge and yeeld with all willingnesse to humane traditions 9 Doe not men sanctifie the Crosse and Surplus Festivall times and this Government which Christ hath never commanded but forbidden 10 There is no word for these Ceremonies and therfore they are none of Gods worship 11 These ceremonies are but the commandements of men and doctrines of men and therfore in Gods worship not to be yeelded unto since human authority is not sufficient to bind in Gods worship 12 This government seems onely to be but is not a wise invention for it is a means rather of much confusion and hurt as is shewed before 2 Ceremonies haue done no good but hurt both to Papists and Protestants though in carnall policy they were retained at first therfore all arguments for these are but a shew of wisedom let none be deceived with them 2 Men that refuse these ceremonâ—es haue true knowledg and discern that the opposits are deceived and missed 3 Men are not to use them since Christians are to be truely wise not in shew onely 13 Men are not to offer up that to the Lord which is nothing worth halt and maimed things 2 Men are not one whit the worse for omitting humane traditions 3 How can this be justified in the sight of God to depriue Ministers of their Ministery and people of their food for trifles 14 These Ceremonies please the flesh onely and therfore are not to be used By all these it may appear that Christians haue great cause to withstand all human traditions 1 The commandement of the Apostle speaking immediatly from Christ 2 Christian liberty dearly purchased for which we are to stand 3 These things are meerly unprofitable Therfore doe not please your selues
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
grown farre more licentious and vain c. 14 What are these men zealous against but plain sin and such things as zealous men in Scriptures haue been adverse unto as ceremonies devised by man and abused to Idolatry 15 This way teacheth that men ought freely of loue to giue all respect obedience subjection and life too for the good of the Prince Rom. 13. 16 This teacheth that it is onely in the power of the Civill Magistrate to punish offenders 17 Where this way hath been soundly and faithfully taught there men are most easily held in subjection to the Magistrate 18 What painfull and conscionable Minister but justifies this way This way is schism in many mens account and termed damnable and many things which they cannot proue are objected against this in the cares of his Majesty But truth will overcome and Christ must prevail though they haue brought us to 300 yet these are enough to vanquish the great army of the Aramites Nay if there were but two men they should overcome All that haue fought for it haue overcome and Christ hath gotten victory for us bee wise therfore and kick not against the pricks The Lord is with us fight no more against the Lord but let there be peace amongst us onely hinder us not in our Ministery and saving mens soules And for you brethren whose eares are filled with bitter invectiues daily thrown out against you judg righteous judgment Paul may striue with Peter though his ancient much in the service of the Lord neither let our miseries and crosses cause you to think our standing not to be sound Consider Christs own servants the Prophets how they haue been dealt with all Hath not the visible Church that had the Keyes then under shew of zeal for God and loâ—e to the Church cast them out Esa 66. And must not times come that he shall think he doth God good service that kils you which is not meant of the heathens that alwaies were so minded but of the visible Church And is not Christ a rock of offence and a stumbling block Are not many offended at him Think of this each that reads that you haue no understanding naturally of the things of God to discern but rather yee are prone to misjudge both of the persons and things SECTION XXII HAving spoken touching their Ceremonies and communion with them In the next place it remaineth to speak of their prayers wherin much is controverted For set form of prayer wherin though I think them not unlawfull yet for the Minister I am perswaded be sins 1 Because experience shews that prayers conceived are more pertinent and doe more affect then set form of prayers 2 All might be more briefly and plainly done for the profit of the Auditory 3 It is a disgrace to the Gospell to borrow from Papists any of their Liturgies as though we had not the spirit of God to help us in this as well as in preaching 4 It is the duty of the servant of God to pray for the people as well as teach them and as he varies in the one so ought he in the other and exercise the gift of the Holy Ghost 5 It is a dangerous stumbling block to many others to content them selues with a set form of prayer and striue for no more 6 As the Lord in preaching for the good of his children doth minister many things in the present besides our best meditations when we haue to our utmost endeavoured ourselues so in prayer who knows but the Lord would affoord more plent full matters and affections to profit the people with all 7 We haue no example in the new Testament for any prescript Leiturgy 8 Conceiving prayers would expell our Idoll Ministers and stir up men with more affection and preparation to come thither even Ministers themselues and it would manifest the Ministers care over his people for the best triall of a Minister is by his prayers wheras the contrary upholds an insufficient Ministery and makes the Minister ordinarily doe no more then if amongst heathens he were to read a Grammer lecture and consture some harsh barbarous Latine to his Country Auditors 9 The Holy Ghost is given to help in prayer as well as in any other part of the Ministery Obj. It is not required of a Ministery to be able to pray Answ This is supposed as he is a Christian 2 The man that can preach conscionably for the most part hath gifts to pray Obj. Many cannot pray Answ Nor never striue for it having this glorious but blasphemous pretence that these prayers of then selues where there is nothing else are good serving of God 2 That they are better then such as are conceived by the assistance of the Holy Ghost Answ 2. There ought to be two in every Congregation a Pastor and Teacher and if gifts were denyed to one yet no doubt but the Lord would giue to the other Obj. 3. There would be many idle prayers offered up Answ This doth more corrupt and is more dangerous for the manner the heart which is the chiefe thing in prayer aboue the matter then this for the matter 2 They would doubtlesse if there were the like ignorant and unconscionable Ministers that are now but this Discipline would sweep them away 3 Men should be admonished for this and if they did continue then order to be taken with them Wherfore considering this that many inconveniences come by this which we haue now we desire that there might be a consultation how to reform in this as well as there hath been in the preaching of the Word Now for the people how farre they are forbidden to joyne in any unlawfull prayers Answ 1 Where unlawfull things are asked either such things as are not blessings or such things to be removed as are not evill simply 2 Wherin they professe to aske without faith 3 Wherin the people are to be their own mouths to the Lord. 4 Needlesse and idle repetitions of the same thing and words after the Popish manner as Oh Christ Oh Lord c. 5 To patch in prayers amongst the commandements Grounds why we may not joyn in these and the like 1 That which the Minister offers from us to God is ours hee susteyning all the peoples person 2 All these are to take Gods name in vain and men therby may bring a curse rather then a blessing if after knowledg and consideration they should doe it 3 What an horrible thing is it that there should be such prayers used in the publique worship of God which men should be abashed in private to offer unto God not enduring the light and judgement of the Word 4 Hereby we shall be able to answer all that is or can be objected against any worship of God in the Churches of England Otherwise vvhere no such prayers are used to joyn with a set form we hold not unlawfull being performed by a true Minister 1 Because this is true prayer to offer up lawfull requests unto the true God in the name of Christ 2 Some things may and ought to be asked being in all times necessary and for all persons 3 Therin the spirit of God may be exercised in us in being stirred up to joyn with him 4 This is his sin meerely that is the Minister if he doe not exercise his Ministeriall gifts â—n prayer besides as the Lord requires upon the present occasion 5 Therin is no evill done onely some good omitted not all good but the perfection and excellency of this good of prayer FINIS