in Gods Service It beeing also a strange presumption for any man to think that either he hath authority to prescribe how God should bee worshipped or that God should be pleased with any such will-worship when in stead of being pleased hee saith In vain they worship me teaching for Doctrine the Comments of men For surely with vaine worship God is neither pleased nor honoured Againe seeing we are here fallen upon the consideration or examination of the Service booke let all wise hearted and well instructed schollers in Christs schoole that have learned the art of separating the pretious from the vile but tell me what they think of Apocryphall bookes publiquely read in Churches as if they were the holy Scriptures What of the whole Letanie so stuffed with Tautologies or vain repetitions What of the prayer in the Letanie and of the Collect wherein Bishops or Prelates are prayed for being Antichristian and false Bishops and all other Ministers are prayed for as being the Curates of those Bishops than which what can be a greater reproach and shame to the Ministers of the Church of England What of so many carvings of Scriptures into Epistles and Gospels with their severall Collects for the maintenance and celebration of Saints days called Holydayes What of the lame and incongruous yea senseles translations of those sundry Scriptures with the Psalmes What of prayers at the buriall of the Dead What of Churching of women aliâs Their Purification as some call it and which answers to that under the Law What of Priestly absolution with many more particulars too long here to rehearse And in a word What of so many prayers injoyned to be read enough to blunt the edge of any true devotion and so to tyre out the strongest sided Minister as hee hath neither strength nor time left for Gods Ordinance namely the preaching of the Word And to say the very truth this kind of long Service was devised by the Popes successively to that very end namely to entertaine the people with a blinde devotion and to retaine them in ignorance when now no roome was left for preaching which was by this meanes thrust by the head and sholders out of their Churches And thus what a deale of pretious time is taken up with a long dull and dead forme of prayer which might and ought to be spent to edification of Gods people on the Lords owne Day which should be sanctified not in humane devises but in Gods owne Ordinances to the glory of Him who is the Lord of the day I say againe for I speake nothing definitively as passing myne own private judgement of these things let this wise and grave Senate now assembled for a thorow-reformation and removall of all abuses and grievanand primarily in the matters of God and of Christ maturely judge CASE VII Whether any set forme of a Liturgie or publique Prayer be necessarie to bee used in the publique Worship of God FOr answer Indeed if it bee necessary to have unpreaching Ministers and dumb dogs over the people of the Lord who can nor preach nor pray then it will bee no lesse necessary to have some form of Booke prayers or Liturgy for such to officiate by And for this cause the Prelates have had some reason to hold up their Liturgy to the full as without which there had beene nothing for their Mutes to do in the Church Now though dumbe Priests have need of such a Liturgy yet it doth not follow that therfore able godly Ministers that know how to fit their prayers to all such severall occasions as do continually present themselves which a set prayer in a booke cannot do should be tied to any such precise set forme For otherwise this were to quench the spirit of prayer and to muzzle the mouth of prayer and to stoppe the course of Gods spirit which doth wonderfully improve it self in all those both Ministers and people on whom God hath powred the spirit of grace and supplication and who do by daily exercise grow unto such a habit of prayer and which doth powre it selfe forth in such a life and power as is not possible for any set read prayer to exercise or have For true fervent effectuall prayer is that which is the hearts expression by the Spirit of God As the Apostle saith I will pray with my Spirit and Phil. 19. Prayer is supplied by the Spirit of Jesus Christ This is that prayer which is first in the heart before it come to the mouth and is dictated by Gods spirit before it be uttered with the lippes whereas a read prayer is in the mouth before it can come unto the heart which in prayer is a speaking unadvifedly with the lips before the heart hath first digested and suggested the matter This is an abortive birth which never had a right conception But a godly Minister that is best acquainted with the state of his flocke and of the church of God can accordingly so inlarge and apply his prayer by the supply of Gods spirit as may be most usefull to the Congregation as beeing most occmmodate to their spirits when they finde the matter of the prayer to be that the want whereof they are most sencible of so as there is here a concurrence of the spirits both of the Minister and people which causeth a prayer to bee so much the more effectuall lively powerfull and operative and that not onely with God but in the hearts of all those whose joint praier it is Whereas a read prayer is in comparison a dead and dull formal prayer without any life or power either to prevaile with God or to profit the people as beeing such a prayer as suits only such Readers as are destitute of the spirit of Grace and supplication and of faith and sanctification and therefore such as God regardeth not So as a true Minister of Christ ought not to be tyed with the bonds and lines of a written forme of prayer that must bee read forasmuch as hereby the spirit of prayer in him is bound up and both he and the people of God deprived both of the benefit of such a gift and of that profit also which the prevailing prayer of Christs spirit procures of God Yea not even a set written prayer which the Minister makes saith by heart though he reade it not and though it bee better to say it by heart than to read it out of a booke yet is or can be so lively and powerfull as that prayer which is not tied to a set forme of words From such a prayer as is uttered by heart as we say the memory is more exercised than the understanding and affections within him there beeing now a suspension of that worke of the spirit of supplication and grace which breatheth forth with a lively power in a conceived prayer wherein not the memory so much as the whole mind soule spirit affections have their joint operation But it may be objected That the
we ought not to regard it Fourthly the very next age after the Apostles produced many grosse errours and superstitions as Eusebius tells us and as the Apostles premonished Act. 20. 29. yea they complained of it in their own times while they yet lived For the mysterie of Iniquity saith Paul doth already worke c. which mysterie was that of Prelacy as appeares clearely from that Text where the Man of sin who exalts himself over the Church is set forth as the head and top of that mysterie namely of the Hierarchy which is and hath been the Lâ—rna or source of all iniquity And Jerome who lived in the fourth Century said That Prelation over the rest of the Ministers was a thing of humane presumption and not of Divine Ordination and though it was first devised for a remedy against schisme yet it proved in time the greatest schisme that ever was namely the schisme of Antichrist and all his crew of Prelates from Christ the Hierarchy being a meer enmity against Christs kingdome betweene which two there is as great a Chasma or gulfe as between Paradise and Hell CASE III. But seeing Episcopacy is of very great and reverend antiquity as they say is it not best to reduce the present Prelacy to the antient condition of Bishops in the Primitive Church NO unlesse they can proove these Bishops to bee such as Gods Word alloweth Wee reverence that antiquity which is joyned with verity But antiquitie without verity is oldnesse of error as said old Tertullian When one asked Christ If it were lawfull for a man to put away his wife for every cause Christ gave no indulgence at all but reduced that antient abuse among the Iewes to the primitive institution of God in Paradise Secondly The matter in hand is of higher moment than to be regulated by any humane ordinance or reduced to any antiquity other than the Scripture it selfe For the thing here in question concernes no lesse than the honour of Christs Kingdome and his royall prerogative in the government of his kingdome as we shall further see Thirdly that which is originally vicious cannot by tract of time bee made good Custome we see hath not made Prelates better but worse and worse in all ages An evil egge brings forth an evill Bird And Christ saith An evill tree cannot bring forth good fruit And Every tree that bringeth not forth good fruit shall bee hewen downe and cast into the fire And Every plant which my heavenly Father hath not planted shall be plucked up by the roots And Either make the tree good and the fruit good or make the tree evill and the fruit evill If therefore the tree of Prelacie be originally and in its owne nature evill as having no foundation in Scripture as being none of Gods planting it ought to be so far from being a patterne for its antiquity as it ought utterly to be rooted up as being a novelty and not antiquity for that only is truly currant which is antiently true CASE IV. But if the Prelacy be plucked up and quite taken away what government shall be left for the Church of God FOr resolution whereof wee are to consider these necessary things First That that Government alone be set forth which Christ himselfe hath left us in his Word For who but the King and Law-giver of his Church and kingdome of Grace should give Lawes and appoint how it shall be governed Secondly we are not to think that Christ who was the Law-giver of the Old Testament was not also the Law-giver of the New and hath left us sufficient direction therin for the government of his people both for faith and manners Now in the Old Testament all must bee done according to the Pattterne shewed to Moses in the Mount even to the least pin in the Tabernacle So also for the Temple and the forme thereof David received all in writing by the Spirit of God 1 Chr. 28. 12. 19. No place is left nor power given to men to invent any thing or impose the least ceremony in the worship of God So in the New Testament is layd downe a perfect platforme of wholsome words which is profitable for doctrine for reproofe for correction for instruction in righteousnesse that the Man of God may be perfect throughly furnished unto every good worke CASE V. But we see great difference in mens opinions concerning that forme of Government which Christ hath left in his Word What then shall we do in this case or what is that forme of Governement which we shall pitch upon FOr answere hereunto first however all such governement as is contrary unto and expresly condemned in the Word of God such as the Hierarchy is ought in no case to be admitted or maintained Secondly as wee cannnot doubt but that Christ hath left an exact prescript forme of governement in his Word for the Church of the New Testament so we ought diligently in the use of all good meanes to enquire after that good old way and to finde as much of it as wee can and to follow what we know Thirdly if after all our search there be not a full agreement in all godly mens judgements in some things which seem somwhat more difficult or doubtfull we must not therefore either reject so much as is cleare or yet breake Communion and fellowship with those Churches which differ from us in judgement or practise so long as they maintaine not any government which cannot be warranted by the Word of God holding that rule of the Apostle Let us saith he as many as be perfect be thus minded God shall reveale even this unto you Neverthelesse whereto we have already attained let us walke by the same rule let us mind the same thing CASE VI How can the Church be without prelates in these respects especially 1. For ordaining of Ministers 2. For inflicting of Censures 3. For calling of Synods 4. For determining of doubts arising in matters of Faith 5. In appointing of Ceremonies 6. For Orders sake 7. For Confirmation of children 8. For dedication of Churches 9 For the forme of Doctrine FOr answer hereunto First in generall there is no need at all of any such Officers in the Church as are not of any divine Institution as Prelats are not as aforesaid yea such officers in stead of any profitable usefulnesse are most unprofitable and pernicious as the Lord saith to false Prophets I have not sent them therfore they shall not profit this people at all Secondly and particularly First Prelates are no way requisite or necessary for ordaining of Ministers First because they ordaine rather a new order of Priests than true Ministers for which cause the Booke of Ordination calls them Priests whereas true Ministers are never called in the new Testament priests Secondly They ordaine no true Ministers of the Gospell if wee may beleeve their practise but rather a sort of dumbe Priests for when they have ordained a
upon the Priest And even many Protestants are of opinion that Ordination cannot be performed but by a Prelate or at least by Ministers onely as without whose imposition of hands it were no Ordination or as if it did confer such an order Whereas the prime and proper conferring of this Order is by Christ himselfe inwardly calling and gifting a man for the work of the Ministry Secondly then what is that {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} ordaining and appointing of Ministers and {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} the Imposition of hands which the Scripture speakes of I answer {non-Roman} {non-Roman} {non-Roman} {non-Roman} {non-Roman} signifying properly a stretching out of the hand it was used either in lifting up of the hands in token of sufferage in election of officers or in stretching out of the hand upon the head of the man chosen for confirmation Also when it was used by the Apostles it pleased God to bestow therwith the gifts of the holy Ghost and on some recovery of health This was very frequent in the Apostles times But afterwards in successive ages there was no such gift annexed to the laying on of hands Secondly Therefore it was of use according to its antient and ordinary custome in sufferages in elections of officers to declare assent and approbation of those for such and such places when after prayer hands were layd on them But by whom was this Imposition of hands used at the choice of Ministers I answer By those who gave their sufferages or votes to the election and those were sometimes the congregation it selfe and sometime others at their request joyning with them as we reade Act. cap. 6. 5 6. And all Ecclesiasticall stories tell us that antiently the election of Ministers was by every congregation respectively So as to them also of right belonged the laying of their hands as a token of their approbation and confirmation of him that was so chosen to that office And though we reade in one place That the Apostle layd his hands upon Timothy as 2 Tim. 1. 6. yet in another we reade as 1 Tim. 4. 14. that the Presbyterie layd their hands upon him Which Presbyterie comprehends as well the Elders of the people as those of the Ministry Accordingly wee exclude not the Elders or Ministers of other neighboring congregations from joyning in that worke for assistance especially in prayer for a blessing upon the new chosen Minister For so farre must we be from excluding any in this kinde that wee highly commend consociation and communication of gifts for assistance where it may be conveniently had Onely reserving to each congregation that peculiar interest and right which every true Church of Christ hath in chusing their owne Ministers and other Church officers And this stands with good reason for not onely antiquity both in and from the Apostles times pleadeth for this but even naturall reason and equity For reason willeth that such as chuse should ratifie Secondly Those who give the maintenance should chuse the Officer Thirdly Who have commonly better Ministers than those Congregations that upon good advice and counsell chuse them themselves Fourthly Where is greater love betweene Minister and people than where the liberty of such a choyce is enjoyed Fiftly What vertue at any time doth a Prelates imposition of hands adde to Ministers so ordained by him Or what bee those Ministers whom Prelates usually place over the people And I would aske any reasonable Christian whether hee would not rather have the approbation prayer and imposition of hands of the poorest godly man than of the most glorious Prelate Yea though hee were stiled even Grace it selfe For as James saith The effectuall fervent prayer of a righteous man prevaileth much It is not sayd The prayer of a great or learned man CASE XII How far may and ought true reformed Christian Congregations to hold communion among themselves and with other Reformed Churches FOr answer in generall First in generall it is agreeable to good and approved examples in Scripture to make firme leagues and faithfull Covenants for the maintenance of the true faith and religion of Christ See for this 2 Chron. 15. 12 13. and Chapter 34. 31 32 33. Ezra 10. 3 Nehem. cap. 9. 38. Severally in particular It stands both with Christian piety and prudence for all the members of a particular Church or congregation to enter into a firme covenant among themselves to maintain a holy communion together in the profession of the truth and practise of a holy life as becommeth the communion of Saints Thirdly It stands with the like Christian piety and prudence to hold a sweet and inviolable bond and communion with all other churches or congregations rightly constituted as we conceive according to Christs ordinance and walking according unto it Fourthly If there be any Christian Churches that doe in some small circumstances differ from us in that forme of government which wee conceive and beleeve Christ hath set up in his Word so as therein they may seem to come short of that exactnesse that is required nor yet are able to attaine unto it either in regard of some outward difficultie or human imperfection and frailty the judgement being as yet not fully enlightned and perswaded concerning which the Apostles rule is Let every man bee fully perswaded in his owne minde wee do notwithstanding not with-hold from them the right hand of fellowship but hold communion with them as the churches of Christ they holding the Orthodox Truth and the substance of the government which is suteable to the Church of Christ and joyning with us against the Common Adversaries of the Gospell concluding with that excellent saying of our Savior Christ They that are not against us are on our part The EPILOGVE or Conclusion HAving thus freely and faithfully though briefely as the present straits of time would permit declared what I have and doe conceive and beleeve concerning Christs kingdome and that forme and frame of the government thereof in his Church as I finde it recorded in the Scripture whereof I am in my conscience fully perswaded as my earnest prayer and trust is That Christ by his spirit and Word will leade his into all truth necessary to salvation so my hope is that however perhaps those things which I have here delivered according to the simplicity of my conscience will not so bee relished of all but that they wil seem bitter especially to the ignorant and carnall minded who savour not the things of Christ yet my confidence is that all the wise hearted and wel affected to Iesus Christ For If any man love not the Lord Iesus Christ that is love not to have Iesus Christ set up as Lord over their soules let him be Anathema Maranatha will embrace Christs yoke and to the uttermost of their power labour to advance his throne in all Churches or if that through Sathans malice cannot bee effected yet that they will set him up as sole Lord and King over their owne soules and so will joyne in communion with all those that doe or shall desire heere to serve Iesus Christ according to that purity of conscience which is required in every true Christian as the Apostle professed of himselfe and in that way wherein the name of Christ shall bee most magnified and his kingdome exalted heere on earth And this shall the better be done if a Law be made this present Parliament that as Antichrists kingdome in the Prelacy shall and must be cast out so Christs kingdom may bee freely set up in this kingdome while his people even as many as will are suffered freely to enjoy Christs Ordinances in their puritie and so may at length recover that Christian liberty wherewith Christ hath made us free and for which his precious bloud was poured forth and whereof this Land by the Hierarchy hath beene till now deprived it being our hearts desire rather to live under Christs governement in this our owne native Countrey than for want thereof bee forced to flye into forreigne parts where how can wee so sweetely enjoy Christ without the bitter remembrance of our Native Soile which wee shall never cease to wish worse unto than to our owne Soules FINIS Acts 15. 16. Ezra 5. 6. Nehem. 4. Cum reflavit affligimur Cic. So D. Hall in his Booke of Episcopacie 2 Thess. 2. 7. Mat. 19. 3. Mat. 7. 17. Mat. 15. 13. Mat. 12. 33. 2 Ti. 1. 13. 3. 16. Phil. 3. 15 16 Ier. 23. 32. Mat. 18. 17. 1 Cor. 5. Mat. 15. 9. Ecc. 29. 13. Col. 2. 8. 18. Vol. 2. p. 667. print ed. 1631 Gal. 4. 9 10. Col. 2. 16. Gal. 5. 1. 1 Thess. 5. 1 Cor. 14. 15 * Ier. Heb. 12. 1 Sam. 1 King 1 pet. 5. 4. 1 Pet. 2. 25. Rom. 8. Act. 26. a Act. 20. Tit. 1. 5. 7. b Eph. 4. 11. c Luke 1. 2. 2 Cor. 11. 23. d Luk. 10. 7. 1 Cor. 3. 9. Act. 6. 4. Mat. 28. 20. Act. 20. 7. Mat. 20. 25 26. Heb. 13. 17. Quest Answ. Act. 15. Act. 15. 28. Act. 15. 21. Rom. 13. 1 Pet. 2. 14. * D. Hall in his Episcopacy by Divine right Act. 8. 17. Mar. 16. 18. Iam. 5. 16. Mark 9. 40. 1 Cor. 16. 22. 2 Tim. 1. 3.
CHRIST ON HIS THRONE OR Christs Church-government briefly laid downe and how it ought to bee set up in all Christian Congregations Resolved in sundry Cases of Conscience IER. 6. 16. Thus saith the Lord Stand ye in the wayes and see and aske for the old paths where is the good way and walk therein and ye shall finde rest for your soules LVKE 19. 27. But those mine Enemies which would not that I should raigne over them bring them hither and slay them before me Printed in the yeare 1640. THE PREFACE To the Reader IT is an observation as true as antient that such workes of God as are done immediatly by himselfe alone though for their excellent greatnesse farre surpassing not onely mans apprehension but even admiration it selfe yet are done by him without any rubbe or difficulty at all Such was that glorious and magnificall worke of Creation But such workes as God doth by instrumentall meanes as by man the greater they be the greater difficulties they are attended with and meet with many impediments And this is most seene in great and generall Reformations of Churches or States Even Christ himselfe The onely Potentate the Mighty God when hee came to restore and re-erect the Tabernacle of David which was fallen downe to wit his spirituall Temple or Church what opposition did hee meet withall what sweat did it cost him before hee could finish this glorious and wondrous worke In which respect the Antients were wont to say That God with his word alone created the world but it cost the life of his onely begotten sonne to redeeme the world for this was opposed by Devills and men And so it was with the type of Redemption Israels deliverance from Egypt where Gods mighty wonders and plagues upon Egypt found a proud and hard hearted Pharaoh with his blinde Egyptians obstinately resisting to the very last So in the reparation of the Temple in Jerusalem there wanted not most malignant spirits envious men is Tatnai Shether Boznai Tobiah and Sanballat who mocked and accused the Iewes to the King and by force sought to hinder the worke And therefore can wee wonder when in the proceeding of so great a worke of reformation as we see begun in our dayes nothing inferior all circumstances considered to that deliverance from Egypt or to the restauration of religion after Babylons captivity difficulties and impediments both great and many have and doe interpose themselves which when wee see wee should not be discouraged for discouragement in such cases is an argument and consequent of a mind too much relying upon outward meanes which while they prosper they are as a good gale filling the sayles of our hope to attaine the wished Port. But when an adverse winde begins but to whistle a little up we are afflicted and are ready to cast away our hope being left as a ship without an Anchor floating and without a rudder driven with every winde ready to bee split on every rocke or shelfe But in such a case we must as in the first place look up unto God the great master of the winds yea and mover of the mindes of the violent men So herein behold and observe the beaten wayes of the Lord how hee is pleased in all such great works to suffer himselfe and his people to bee opposed And this he doth for speciall reasons as to shew forth the deepe wisdome of his providence in circumventing his adversaries to crosse and thwart them even in those great and good workes which himselfe will have to be done and certainly purposeth to accomplish which he calleth them unto and commandeth them to doe that so he may take them off from trusting in the outward meanes though never so faire and might teach them still and stedfastly to trust in his helpe in his strength in his faithfulnes and not to cease to call upon him and depend on his promise who will certainely save and fully answer the prayers of his people and in the happy issue of the work that his glory may in all shine forth the more clearely when nothing shall be left in man to glory in but that we may give all the honour and praise of the worke to him alone Againe in all such great workes of generall Reformation especially of Religion the difficulties prove to be the greater by how much the vices and corruptions to be purged out as we see in naturall bodies are and have been of longer continuance and such also as have received strength under pretence at least even from the Lawes themselves and by universall consent of the whole State Nor only this but there is also in our natures a kinde of Antipathy against that purity and power of Religion which ought to be the maine end that all true Reformations should aime at And besides all this although the corruptions be so grosse and of so high a nature as they proclaime themselves intollerable grievances no longer to bee borne but doe by a kinde of necessity presse to a Reformation yet there stands so great a gulfe in the way as untill it be removed or so made up as to be made passable it will be found no easie matter to compasse so great a worke Now this gulfe is ignorance and that of a long standing contracted partly through a generall security and sloth and partly through the want of meanes while through the subtilty of the Prelates and cowardise of their inferiors the Light hath been put under a Bushel So as though the sense of our Aegyptian burthens hath at length let us see in a great measure our misery yea and though God in his great mercy hath put into our hands such an opportunity of Reformation even armed with a kinde of necessity to worke it Yet how unresolved are many men of the manner and measure of this Reformation and what God requires at our hands herein Yet can we not be otherwise perswaded but that all good men would joyne together quickly to goe through with this great worke did they but apprehend it to bee as well a matter of Conscience as of grievance For which cause I have in these straits of time thought it one part of my duty which I owe unto Christ and to his Church to propound and briefly to resolve as God hath enabled me some important Cases of Conscience which hoping they may conduce to the furthering of the great businesse now in agitation concerning Religion I have adventured most humbly to recommend unto the serious consideration of this most just sage and grave Senate as to which not only I but all the people of the Land doe owe our best service and for whose happy successe of all their grave Counsels we are all bound daily and that in a more than ordinary manner to solicite as we still doe the throne of Grace that the Spirit of Christ may be abundantly poured forth upon this most Noble Assembly in all wisdome and understanding and in all
judgement zeale courage constancy unity unamity in the love of the Truth that such a perfect Reformation may be wrought as Christ at this time calleth for as his word appointeth as all Gods people every where thirst after and as the whole Antichristian faction is afraid of that so when Christ alone shall be set upon his Throne over our soules to rule us according to his word and to dwell among us by his Spirit the Kings throne may be for ever established in justice and judgement and Gods people in this Land may enjoy both inward and outward peace unto the day of Christ and so our posterity after us may blesse God and for ever call this Parliament The blessed Parliament Let the Reader correct as here he sees cause Errata PAge 4. line 1. reade 3. hundred l. 11. blot out 1. p. 6. l. 12. r. possibly be l. 20. r. as is usuall p. 7. l. 10. r. may be proved p. 11. l. 19. r. truly ancient p. 16. l. 8. r. order sake l. ult. r. of false p. 20. l. 10. r. of Prelates p. 16. l. 11. r. forme of Liturgie p. 24. r. in the Test. l. 26. r. Commandements of men p. 28. l. 23. r. grievances p. 31. l. 18. r. accommodate p. 34. l. 11. r. and is surest p. 38. l. 9. r. out of the way p. 50. l. 16. r. said Articles p. 66. l. 4. r. and lay p. 67. l. 14. r. 〈◊〉 CASES OF CONCIENCE CASE I. Whether Diocesan Bishops as they are commonly called be by Divine right THe answer is negative They are not The reasons are First Because the Scripture knoweth no such creatures as Diocesan Bishops for the Bishops mentioned in Scripture are none other than Presbyters whereof one or moe were set over their several congregations respectively as we clearly reade Tit. 1. 5 7. Act. 20. 17 â—8 So Act. 14. 23. compared with Philip 1. 1. So as Presbyters Bishops in Scripture are convertible termes every Presbyter a Bishop and every Bishop a Presbyter Secondly Because all such prelaticall jurisdiction and domination as our Diocesans usurpe and exercise is expresly forbidden by Christ himselfe as Mat. 20 25 26. Mark 10. 42 43. Luke 22. 25 26. Thirdly Because the Apostles condemned all such jurisdiction and domination as our Prelats use As 2 Cor. 1. 24. 2 Cor. 11. 20. 2 Thess. 2. 4. 1 Pet. 5. 3. 3 Joh. 9. 10. Fourthly Because Apostles themselves whose successors Prelats pretend to be never used any such jurisdiction as the Prelats doe neither in Ordination of Ministers nor in excommunication both which they doe most grosly abuse nor in making of Canons or setting up or imposing of Ceremonies both of meer humane invention which the Apostles utterly condemned Gal. 4. 9. 10. Col. 2. 8 c. Fiftly Because the Prelats are never able to prove by any demonstration from Scripture that their jurisdiction is of Divine authority their allegations are meere pervertings of scripture as they alledge first Christs ordaining twelve Apostles and seventy Disciples here was an inequality say they Ergo a superiority of jurisdiction But neither can hee prove here any such authority as they pretend or much lesse any subordination of the seventy unto the Twelve for the Twelve neither ordained nor sent forth the Seventy Secondly they alledge the post-scripts after the second Epistle to Timothy and after that to Titus which say That those two were Bishops But 't is cleare that those postscripts are no part of the Text as Beza well sheweth Nor are they to be found in the vulgar Latine translation which was at the least an hundred yeares after Christ Timothy and Titus were both Evangelists not resident anywhere but as the Apostles called them from Country to country as we read in Pauls Epistles and if they were to bee called Bishops according to the scripture they must have beene Bishops over one Congregation respectively Thirdly they aledge those seven Angels 1 Revel 2 3. These say they were seven Bishops This they can never prove And if Bishops yet Diocesans they were not seeing for some hundreds of yeares after there were no such Diocesse extant And our last Translation in the contents of the second Chapter of the Revelation calls those Angels the Ministers of those Churches And for the Angel to be meant of one single man doth imply many absurdities as that God should destroy a whole Church for one mans sake for God threatneth the Angell of Ephesus if hee repent not to remove his Candlesticke out of his place to wit that whole Church But God never doth so there is not in all the whole scripture any one example that God ever rooted out a whole State or Church generall or particular for one mans sinne be he Magistrate or Governor And if God for one pretended Prelates sin should remove or destroy a whole Church as that of Ephesus as there he threatens the Angell who alone is charged with one onely sinne which was a declination from his first love Then what security or safety can the whole Church or State of England long promise to it selfe so long as it harboreth in the bosome and bowels thereof such a crew and confederacy of most notorious and apostatised Prelates who have not now declined in some degrees from the faith formerly professed but have openly oppressed and persecuted the Preachers and preaching of the Gospel and that even unto bloud And againe to goe about to proove the lawfulnesse of Prelacy by the Word of God from a word of a darke and figurative signification against cleer and expresse testimonies of Scripture to the contrary is most absurd and too presumptuous For for Angell here to signifie a Prelate cannot possibly because the Scripture elsewhere as before damneth all Prelacy in the Church of Christ And there be many other reasons to confute them that these Angells were no such Bishops other than Scripture Bishops as aforesaid and that which was spoken to one was by a Senechdochae spoken to all as is usually in Scripture and cleare in all those seven Epistles Sixtly The wisest and learnedest of the Prelats at this day among us doe warily decline the Scripture in this point dare not stand to their authority as being point blanke against them but they fly to Custom and antiquity as the Papists doe for all their unwritten Traditions CASE II. Whether the next Age immediately succeeding the Apostles be not a sufficient warrant for Prelaticall jurisdiction seeing it may be mooved say they that there were then Bishops THe Answer is negative first because it is not a sufficient warrant to build the government of the Church upon any Humaine example which hath not expresse warrant from Gods Word Secondly Because those who were there called Bishops cannot be proved to have been Diocesan Bishops or to have had or exercised such a jurisdiction as our Prelates usurpe Thirdly could that be proved yet being not according unto but directly against the Scripture