served but mens amb tious thoughts never furthered the Kingdom of Christ Now this office is meerely devised by man For they deny them to be Elders mentioned in the Scriptures and how far different they be any man may see that compares them together Churchwardens haue no stroke in the discâ—pline or excommunication Elders were to tend mens soules and procure their good by admonition reproofe c. Churchwardens are to tend the church walls and see that there be a fair surplus provâ—ded and such Trumpery Elders sprung from Christ and mâ—ght look for a bâ—essing and protection in their calling These are from Rome and cannot expect any such blessing or protection from God in their course Elders were not annuall as these are 5 These officers uphold an unlawfull Hierarchy and Government they receiue their oaths wh ch is their enstalment from them wheras the church and congregatâ—on ought to choose and ordain them 2 They present all to them again giving them the power to punish and censure 3 They must obey every edict and precept that comes from them or the rurall deanes poore ignorant sotts more unlawfull officers then themselues This argument is firm against them since they that maintain Christs enemies are justly to be reproved and accursed if they doe not repent 6 Churchwardens as the government stands now are bound to most unlawfull conditions to present the true Min ster for not using superstitious ritâ—s to keep other Minâ—sters from preaching there except they haue licence to present men for not joyning with a dumb Minister and in a word to see that their Canons be execâ—ted to the full and herein they are instâ—uments of sin and mâ—anes of troubling the s â—vants of God which brings woe upon men This cannot be denyed The serpent was accursed for bâ—ing but the instrument of sinne 7 This is a great stumbling block to the Separation making them thâ—nk all our Church is and stands subject to Antâ—christian government For these depend of the Bishop aâ—d Deanes and haue a kâ—nde of Regency in the Church Wherfore considering these things brethren who haue been through ignorance or want of consideration hitherto m slead hearken and leaue off hence forth Your witnessing of the truth of Châ—ists Government without all doubt will bring more true rest and peace to your soules then you can finde comfort in your outward peace which you may reap by conforming to mens wills and pleasures Consider how you undertake the profession of Chrâ—st with a full puâ—pose to â—eau all to enjoy him Let me intâ—â—at you for your own good that you will throughly and seriously consider of these things in your own hearts and cover not your selues with some fig leaues that you or others may find for you What a daunt ng will it to be the opposits when the peoplâ— stand against their courses And goe they cannot that want legges or feet which you are to them Think what every age hath given for Christ and his pure worship and shall wee giue nothing So metimes reformation and discipline beginnes with the servants who for shame driue others from their unlawfull courses Howsoever keep your selues that no unclean thâ—ng touch you and that you kâ—ep nothing unclean to defile others withall SECTION X. HAving shewed in the former Treatise what Officers are unlawfull springing up with Antichrist and therfore in all reason to die with him Now lest any should conceiu we herein would put all oâ—t of order It will be expedâ—ent to shew such offices as Chrâ—â—s t hath left â—n his Church for the good of mens bodiâ—s which are a cording unto theâ—r necessities to be disâ—â—â—buted â—nto E ther men want outward meanes for wh ch Dâ—acons are appointed or are weak and sickly or tâ—avelling strangers and need attendance for thaâ— end the Lord hath appointed Widdows 1 For Dâ—acons Act. 6 we haue the institution divâ—nely expressed the Apostles though carefull to still all complaints yet having greater care of mens soules would not be hindrâ—d in the Ministery of the Word knowâ—ng and affirming that the preaching of the Gospell is the highest work of the Ministery Where men may obserue that conscâ—onable and wâ—se Minâ—stâ—â—s that seek to doe the r duty to the Lords lâ—king w ll not adâ—oyn other offices to the Mâ—nâ—stery of the Word For men receiue grace but for th s or that Calling and one will hinder an other be men never so provident But by the way lest any should think Constables or Churchwardens or the like sufficâ—ent enough for this businesse as the Apostles weâ—e most carefull of their own Call ng so doe they teach an excellent course for the provision of the poore to choose men of good report full of the Holy Ghost and of wiâ—edom which they might set over this businesse Thiâ— being very gratefull and acceptable to the whole Assembly they set seven before the Apostles who by imposition of hands and pâ—ayer ordained them and admitted them into this office which greatry and wonderfully furthereth the Gospell as it is the nature and property of all Gods ordinances that comming together they may further one another the coÌ„mon good which men receiu by theÌ„ whence we haue the necessity of this ordinance of God lest the Ministâ—r should be hindred in his calling 2 The institution by the coÌ„mon coâ—sent of the Apostles which now bâ—nds all in the new Test they being the foundation of the church of the Gentils 3 Election by the church and ordination by the Apostles and 4 the benefit arâ—sing hence This place is so plain that me thinks an ingenuous heart that loues the truth wayes of Chrâ—st reverenceth the minâ—stry of the Apostles shold not cavâ—lâ— but yeeld willingly hereunto For what the Apostles taught the people to doe Christ had coÌ„manded afore Mat. 28.21 For they in their Ministeâ—y could not erre Onely one excâ—ption may be made That if this were so nâ—â—dfull an Ordinance then why did they not teach â—t the châ—rch afore The Answer is plain 1 Because the Lord would haue men to see the want of this ordinance of God that so they mâ—ght discern the necessity of it and not think they were burthened with more Officers then need requires 2 H thâ—â—to the church was but newly gatheâ—ed and as soon as â—t came to be incâ—easâ—d so soon tâ—ey appointâ—d this Office A second gâ—ound is that 1 Tim. 3.8 where the Apostle sets down as of Ministers so of Deacons what men they ought to be honest c. Thâ—s belongs to us as well as the former of Ministâ—rs 2 The Apostle directly affirmes that Tâ—mothy according to his direct on should carry himseâ—se in the house of God which is the Church of the living God and the pillar and ground of truth v. 15 which glorious titles why are they added but to shew that no man should dare to come and exâ—cute any office in the house of God saue such as were called and fitted therunto 2
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
labourer because his wastcoat is not white 6 Our Saviour did not restrain him that cast out devils though he followed not him and why doe you hinder such as cast down the strong holds of Saâ—an because they doe not follow you Surely a good servant prefers his Masters work and credit more then his own pomp 7 They are specially called that are virgins not defiled with women Rom. 14 these follow the Lamb whither hee goes even these that are redeemed from amongst men now counted factious How dare any presume to think them unfit whom he holds in his right hand Are you grown so proud that you will fight with the Lamb and wart against heaven 8 There is no example of the like practise in Scripture or Writers saue amongst Papists but many of the contrary some put to death some restrained from their Ministery because they went to idolatry 9 It was his Majesties pleasure they should be convinced first and then censured which how it hath been performed all the world is witnesse of which sees what offers of disputation haue been made what ample and learned books come forth which yet could never be answered 10 These men are greatest enemies to Papists the danger of our State which daily increase and spring up as the lights in any place are removed It is against all policy therfore to stop these which if their Ministery were profitable for nothing else yet they may be kept as stones to weigh the ballance even 11 Doe but indifferently consider them and us severally their Religion is it not lip-labour and meer formality like theirs Esa 29.13 May not naturall men goe as far as they require 2 They doe not teach soundly the doctrine of repentance giving warning of judgements or of the particular sins which bring the same which good Watch-men should doe 3 They take away preaching out of the land both by extolling reading and preaching so as the people can gather nothing by it And under colour of long prayers prâ—sâ—e men by their Canons more strictly to their divince service then to the Word preached 4 They cannot endure men should examine doubt and search into things they would perswade the people these things belongs not to Tradesmen but to Schollers and Ministers of a contrary mind was our Saviour 5 They punish more severely the breach of a Tradition of their own appointing then the breach of Gods commandement Is not this Pharisaicall hypocrifie 6 They are glad to use Papists Arguments against us and ours against them as it hath been proved in experience that they haue held their grounds 7 They set up vile profane and ignorant Ministers over Congregations is not this to let in Wolues far contrary was Pauls practise and counsell Act. 20. 8 Ambition covetousnesse and pride where dwelleth it but amongst them Is not their Kingdom of this world Such was not Paul nor our Saviour Christ 9 These men build upon human Ceremonies holding this position no Ceremony no Bishop a â—it prop for their Calling to rest upon 10 They justifie many things because the Church cannot be perfect as though the least corruption should be born withall in the Spouse of Christ that is known and pointed at 11 They grow in nothing saue in carnall wisedom and cunning to defend their own traditions 12 Things openly evill in their own judgment are not redâ—essed amongst them as unpreaching Ministers Non residents Pluralists taking Gods name in vain and notorious profanenesse 13 They hate and forbid the very substance of Religion in practise as Christian Meetings and the like 14 Mâ—n that are under their Ministerie how naked poor and miserable are they I beseech you that mind the good of your soules be not overcarried with an externall pomp and how of learning but examine and thy all things 2 Consider all men are lyers that no man ought to be credited further then they haue sound testimony of the Scripture which is the rule and ground of faith and the light of the Church 3 That all men are bound to try the spirits whether they be of God or no. 4 That men must not be your Doctors and Masters but you must try all things and hold that which is good 5 Hath not every man the spirit by measure though therfore they are learned that oppose yet in many things they may be ignorant 6 That the Highest Callings haue been corrupted and counterfeited as Prophets Apostles high Priests who therfore grounds upon men builds not upon Christ and the Scriptures are onely judge of all opinions and practises to this the Apostles subjected themselues and our Saviour The contrary is the gap to all errour and superstition witnesse the Popish Church who giving all to the Clergy and suffering themselues to be led by these into what monstrous and fundamentall errours are they fallen Christ is the onely Prophet of his Church Every man must speak that which he hath received from Christ and the ground of a mans judgment that would not be carried about with every blast of new doctrine must be infallible Vouchsafe on the other hand to consider the way so much spoken against 1 It holdeth the doctrine of the Scriptures according to the practise of our Saviour and the purest times of the Church and nothing else Act. 20. 2 This cleaus to the whole truth of God and to every part of it Math. 5.19 3 This way most opposeth the whore of Babilon and overthrows her grounds is most zealous against all her inventions these are the virgins Rev. 14. 4 These are taught of God so as they doe not depend upon man but discern the voice of Christ Ioh. 10. 5 The Majesty graue simplicity and power of Gods Ordinances doth most appear in the wise free holy bold fervent and constant use of the same changing men hereby into the image of God 6 This prayeth according to occasions and feeling of our inward wants by the motion of Gods spirit Rom. 8. 7 Men in this way seek the glory of God in the spreading of his truth and the good of mens soules Ioh. 7 not speaking evill of the most forward nor by the shew of learning seeking to raise themselues 8 In this way men take up their crosses and follow Christ Math 16 they suffer much hardship for the Gospell wheras the other ready for every winde avoide the Crosse 9 In this way is the true communion of the Saints both for communicating of the graces of the spirit and of outward blessings Act. 2. 10 Naturall men most hate it and the more wicked any is the more evill they speak of it and of them that teach and practise it Rom. 8. 11 This crucifieth the flesh onely wheras others use their liberty as an occasion of the flesh this therfore is a straight way 12 This brings peace to the soules of men both while they doe these things and suffer for them 13 Men falling from this way spirituall judgments haue followed them sensibly they haue
CERTAIN OBSERVATIONS OF THAT REVEREND religious and faithfull servant of God and glorious Martyr of Iesus Christ M. RANDAL BATE which were part of his daily meditations in the time of his sufferings whilst he was prisoner in the Gatehouse at Westminster THE FIRST SECTION Every part of Wisedom is from heaven from the father of Lights MOst glorious and eternall Lord God which hast vouchsafed by Iesus Christ in all times to publish thy counsell and holy wil to thine own people raised sufficient witnesses against superstition and wil-worship For the clearing of thy truth vouchsafe thy presence with thy weak servant in this businesse that desires thy glory and the good of thy people That so much of thy truth as is needfull for our times may be plainly made manifest to the conscience and heart of all that belong unto thee Lord thou hast appointed Iesus Christ to be our Shepheard and promised thy Word and Spirit should not leaue thy people Thou hast brought us to be partakers of the first resurrection and drawn us out of the world to know thee in part and loue thy name Oh therfore send thyne annoynting eye-salue and cause such a light from heaven to shine in our dark hearts as all contrary thoughts and conceits that rebel against Christ his Kingdom may be subdued all lukewarmenesse may be expelled and that all with one heart and free perswasion of minde may worship thee the onely King and Lawgiver of the Church according to thy will in the unity of the Spirit Amen IN all times deare brethren and much beloved it hath been found true that satan sowes tares where the Lord hath sown wheat which come up in the night so secâ—etly and are so like the wheat that they are scarce discerned by any till they haue overgrown the corne and choaked the same nay which is more Errours never want men very busy and dilligent in tending and nourishing them so that if they haue not the chiefe place and be kept with all observance you shall see their Patrones fly in mens faces for the least neglect This too lamentable experience of the Churches condition sufficiently proveth amongst both Iewes and Gentiles For the lying serpent though he study to poyson all mens soules with damnable doctrine yet more principally the visible Church wh ch being a fountaine of living waters troubled by him filthy streames must needs flow thence to all the world Besides when the Church corrupts Gods worship in whole or in part devising any thing of her own it greatly hardens wicked men in their superstitions and devised Religions who seeing the same outside in the Religion of God which they themselues follow are hindred from discerning the graue and simple Majesty of Gods true worship thinking this to be but like their own an invention of men or at least that men are not altogether taught of God in this way nor receiue all that they professe from him alone but doe borrow many things and devise some of their owne to beautifie that which by forra gne beauty is evermore deformed sowcing an old patch of a different colour into a new garment which makes a rent where all was well before To prevent wh ch offence though unfittest I acknowledge of any I haue undertaken th s small Treatise wherein farre be t from me to seek any disgrace of the State because I d scover some corruptions in the Church for it is the Ministe s duty to reproue With much thankefulnesse we all acknowledge Gods mercy towards us in the light and liberty we haue injoyed by meanes of three renoumed Princes whereof two are fallen asleep and one now the Lords annointed surviveth on whom the Lord multiply all graces of his Spirit Neither doe I thinke that men of any reasonable understanding wiâ— think the publi hing of the t uth in a plaine manner any disgrace if it be done in way of exhortation for suppose I should erre in judgment yet the thing being done in loue and humility with all respect and due regard unto the State I doubt not but his Majesty and the State under him wil take it as a fruit of loue from him that unfeynedly seeks their peace and happinesse I know it will be said we are factious and sowe discord and therefore deserue sharpe punishment for troubling the quiet and peace of the State But mens cenâ—ures doe not feare me nor is my life precious unto me so as my race may be run with joy and a good conscience whether I â—iue it is unto Christ and for h m or whether I dye it is unto him and for his Glory And let not any of our oppositâ—s dream but the Lord will raise up such by his Spirit that shall repâ—oue thâ—se remainders of superst tion more and more â—â—aâ—ply till he come himself in his own person He will not be overcome by men but will set up his Christ in all his Ordinances As for troubling the State I professe I doe not trouble the land for we adhere to Christ and walk by his light onely And let all men know it is farre better they should heare the sharpest reproofes that doe most cut then feeâ—e the smaâ—t hand of God for continuing unreformed which men cannot but look for if they goe on in this way which the Lord hath â—o often reproved and dehorted us from Many I suppose on the other hand will blame and censure me because I t ach not an utter depaâ—ture from a corrupt form of worship whom I doe seriously desire to peruse the grounds herein conteyned for their satisfaction in this point Wherfore considering no just cause of offence is given to any for the substance of the matter especially and the necessity there is to witnesse the truth I haue published this to settle the judgement and informe the conscience of them that want better means I know and see what an hinderance it is to many in mayn points and duties of Religion to doubt in matters of small moment in shew and circumstantiall I know how many mens hearts are torn each from other and divided about these things Many going further on the right hand in detestation of errours then they are called by the Lord Doe not these call upon every man for the use of his tallent that the hey and stubble built on the foundation may be removed by the approach of the light and all may walk in one way making truth and peace to kisse each other Onely there are two things yet questionable 1 For the maner of handling these controversies it seemes nothing fit that such plain and simple stuffe should be brought to the building of the Tabernacle especially there be ng so many men of excellent parts furnished with all manner of learning and sound judgement that might travell with more successe in this businesse To which I answer from my heart that I could with it to be so and â—f they be not otherwise imployed I doe desire them
which is worship devised by man and arbitrary or free is abhorred by the Lord. The second commandement forbids making to our selues the least sign fying ceremony Numb 15.39 Col. 2 noth ng pleaseth God but what comes from heaven for outward service pleaseth no further then it is done in obedience to God and is an expressing of inward worship Therefore this wil-worship being done not in obedience to God but to our own and others will Isa 24.13 it is not accepted of God To this all agree for it was the Pharisies sinne that they took up of themselues many washings not commanded of God nor forbidden by him but indifferent in themselues 2 The Lord hath given a perfect Platform and absolute Rule how hee will be worshipped in the time of the new Testament For Christ that hath ever taught the Church and directed Moses and David much more comming in his own person hath fully manifested the will of his Father Else he should be lesse faithfull then the servant in him are hid all the treasures of wisedom and knowledge so as in him we are compleat and need not further to seek nor borrow any light from the greatest Angells in heaven for matters concerning God or his worship Therfore they are accursed Gal. 1 that preach any other doctrine besides that the Apostles haue preached and left unto us 2 Tim. 3 The Scripture makes the man of God perfect and absolute to every good work and it is a light unto our feet and to our pathes so as not a foot is set towards heaven but where and how it should be placed is evidently shewed The Scripture is so large that it meets with all doubts else the Lord should not be so provident as man who meet in their lawes with all they can conceiue Now the Lord foresees all doubts Further the Scripture g ues direction how to use things indifferent 1 Tim. 4 in our common use therfore much more in a religious This for the substance is held by all our sound Divines against the Papists 3 The Lord is very strict for observing every thing commanded in his service without any addition or detraction in the least things Deut. 4.2 Moses must doe all according to the pattern shewed in the mount The Lord punished Aarons sonnes for offering strange fire Vzzah for offering to stay the Ark hee forbids to be called Baali Hes 2. The Lord is a jealous God 2 Com. and his authority is weakned when men presume to doe any thing in his worship and serv ce God will be the same in punishing that he is in forbidding Math. 5 the least jo e or title shall not passe but all must see fulfilled 4 The least sin may not be committed to injoy all the Ordinances of God Rom. 3. For 1 The Lord may take men away in the act of doing evill afore they come to any good 2 It is is a great dishonour to God to doe any sinne to a good end as though the Lord could not provide for thy soule without sinning against him and sâ—rving Satan first 3 It opens a gap to all superstitâ—on upon a good meaning and a gap to injustâ—ce in mens dealings 4 The least sinne done especâ—ally wittâ—ngly and willingly brings judgement upon the doer 5 God in such times when without sinning against him wee cannot enjoy them calls us for the while to humiliation or removing his glory from that place calls otherwhere to ab de Matth. 15 Men Men may not deny duety to these parents in rele ving them to offer unto God it makes the commandement of God of none effect which for to doe for any man whatsoever is a most hoâ—r bâ—e sinne 5 A little leaven leavens the whole lumpe 1 Cor. 5 men dote ever upon their own dev sâ—s and hav ng oâ—c◠〈◊〉 the bounds God hath set them run fuâ—tâ—er further Besides the Lord so knâ—tâ—a hâ—s worship and oâ—dinances togethâ—r that â—orruption of one coâ—rupts the â—est and without curing and restoring in time expells all Gods institutions and leaues men nothing but their own stuffe For men withholding the truth in injustice are forsaken of God and become fooles because they worship not God as God that is as he reveales himselfe in his workes and word Leaven is a Gangreen 2 Tim. 3. 6 The offence of the weak in the abuse of things indifferent much more superstitious which none in earth can command this may bring damnation unto thy brother Therfore that is most uncharitable and none can command against charity The Magâ—strate is keeper of this Law and ought not to see it broken This is a sin against Christ Woe be to him that offends the least of these little ones Math. 18. In this the Scripture is so large 1 Cor. 10 Rom. 14 because men are witty having no sense nor tendernesse of conscience in themselues nor true loue towards the sincere servants of God and therfore no care of their growth in grace and prosperity of their soules onely puft up with knowledge and a forme of Religion that they haue devised I say they are so cunning to offend their weak brethren for which Christ dyed under colourable pretences Math. 12.23 ad 8. Divine order it selfe giues way to charity towards mens bodies much more a humane to mens soules All power is to edification not destruct on 7 All men are bound to protest and stand out against all superstitious will-worship especially that of the Church of Rome so as they may leaue the pure truth to posterity now in this light of the Gospell 2 Cor. 6 Apoc 14.4 Saints are redeemed and bought from among men and virgins which are not defiled with women that is w th whorish and idolatrous service Else how doe wee answer the great mercy and goodnesse of the Lord if we deny not all ungodlâ—nesse Tit. 2. 2 They are guilty of former superst tions if they cast not away all idols 2 Command 3 They wrong their posterity making them e ther to drink troubled waters or suffer persecution for standing against that wh ch they yeelded unto 4 This is a part of that victory which Christ hath gotten for all his over the world that will lay claime unto it 8 To doe a th ng doubtingly by the example of others may bring damnat on to the party so sinn ng Rom. 14.23 Men may sinne aga nst the r conscience and so stumble and fall 2 Men may be given over in other things to the like to follow men And this holds in following any one though never so learned For not many nor prudent haue the truth revealed unto them in every age there being some misteries in Religion which learning or study cannot attain to without a speciall assistance and working of the Holy Ghost 1 Cor. 2. 9 It is a great sinne to obserue pleasing Traditions because they are commanded by men and haue a shew of wisedom Col. 2 Esa 29. It argues men are led onely by an humane
lightly passed over And the rather because they must liue in some pompe and worldly dignity and haue so many in their courts which liue upon the same meanes By this we may discerne what to judge of their excommunications for there ought to be for open sinnes unrepented of the persons being admonished therof and to be denounced by the Mâ—nister and agreed upon by the whole Church Whese therfore the cause is meerly good for which men are excommunicated that is to say either for performing some Christ an duty or refusing subjection to mens tradâ—tions in the service of God there Christ absolues Ioh. 9. 2 When it is not done by the church that hath the keies but by some usurper that hath no right unto it it is like the sentence of a drunken man upon an other to be hanged or stabd because he will not pledg him or carrouse No mans sentence but the Iudges condemns nor any but they that God appoints judges Neither may men seek absolution from them for they haue no authority 2 Their excommunication is the crosse the Lord would haue men bear if we cannot avoide 3 They sever us but from the world and driue us neerer to Christ 4 It maintaines them in their usurpation covetousnesie and prâ—dâ— to seeke unto them Quest 2. Whether a man may sue in their courts Answ For causes Ecclesiasticall oâ— criminall which come within compasse of the to be punished I think â—â—s unlawfull For 1 men must rather protest against this woâ—k of darknesse 2 These things may and ought to be ordered by Arbâ—tâ—ators if it be possible if the lawfull Magistrate fail suffer all c. And the a gument against suing one another 1 Cor. 6 holds more firmly against this first those were lawfull courts these unlawfull secondly it was scandalous then so it is here for they are as great enemies to sincere Religion as these were thirdly though a mans cause be never so good yet thou being one that fearest God truely they will sentence thee and pronounce unrighteous judgement against thy person not minding the justice of thy cause For a good man makes a good cause bad there as an evill man procures favour to a bad cause fourthly their authority is as Ecclesiasticall which is not in the Kâ—ngs power to grant but must proceed from Christ fifthly they haue lost the keyes to whom they were gâ—ven Wee haue spoken of the first of those call ngs which flowing from the office of Diocesan Bishops is unlawfull Now of the second that as Church wardens comprehending those other bound to the same things they are enjoyned to Against which though the former grounds overthrow theâ—r callâ—ng yet more speciall are to be adjoyned because it â—s hard to root out any such long customary office though unlawfull For besides that most men preferre custome before the law of God they doe not once make scruple of any thing â—stablished but swaâ—low all that is presented unto them without examination Wherfore that with more facility wee may end this controversie obserue these grounds 1 That all men are bound to preseru that liberty which Chrâ—st hath purchased and bestowed upon them Gal. 5.1 And we are expresly b dden that men should not haue dominion over us eâ—ther over our soules to beleeu ye ld to what they teach Col. 2 or bodies in spiritual consideration for we are Christs 2 Every subject is bound to fight and striue with spirituall weapons â—or Christs Government and Kingdom to be set up where he is 3 That the meanest office under an unâ—awfull forme of goveâ—nment â—s part of that government and though not to deeply pâ—â—nged in sin as othâ—rs yet gâ—ilty of theâ—r sinns that are chief in a measure 4 That theâ—e â—s no part of Christs Kingd m nor no truth of the Word so small bâ—t â—t is worth suffering for and dying for as the godly Iewes surfered bâ—cause they would not cat Swines flesh Vpon these grounds and the like how discrepant and opposite these are to the government of Chrâ—st Foâ— 1 these keep out the Lords own Officers of ruling Elders which we haâ—e proved Christ hath left in hâ—s church they being in the Apostles t mes not contradicted bâ—t approved and therefore of Divine Institution In this respâ—ct tâ—erfore they are like Diocesan Bishops who keep out Ministers and people too from their right in government of the church though they doe not equall them That they doe kâ—ep them out it is plain for they take upon them now to order things for the churches government so that ignorant people can discern no want This argument is firm because one ordinance of God doth not hurt nor keep out an other 2 That which keeps out Gods ordinance keeps out the Lord wâ—th some specâ—all blessing for his children present in each of his oâ—d nances 3 This in part sâ—uts the Kingdom of God A second argument against Churchwardens is because these are corrupted and degenerated like the office of the mâ—nistery that was quite changed â—nto a Priesthood in times of popery So as now they haâ—e lost their right in government of the church and yeelded shamefully to Antâ—christ whose servants and vassals they were so long time together So as it is not more lawfull to be a Church warden then a Masse-priest for both of them receiu their present being from the man of Sin This argument is firm because such retain the Mark of the bâ—ast in part 2. The same l ght comming and the same spirit in a great and powerfull manner that was in the Apostles times all darknesse and corruption ought to be removed 3 These keep out the Deacons who are expresly commanded and appointed Acts 6 1 Tim. 3 and confound this with their office which shews both their office to bee new and unlawfull For that the Holy Ghost establiâ—hed the Apostâ—es both gaue charge thâ—y should be elected and they were in the pâ—â—mâ—tâ—ue Church many yeares togâ—ther tâ—â—l Ant christ got the day and sâ—t up â—â—s throne This is no small wrong to the church to keep out those that were to dâ—strâ—bute to the poore so carefully in each congregatâ—on that there should be no want to any they eaâ—â—d the Mini sters and therfore are called Helps of which hereafter Wherfore as Ester spake of Haman in procurâ—ng the overthrow of the Iewes The enemy could not recompence the Kings losse no more can they foâ— they wrong the poor giue not such testimony of their loue and liberallâ—ty whâ—ch the office of the Dâ—acon doth proclaim and make vâ—sible to the world Neither must wee think it enough that there are good lawes established For experience witnesseth the necessity hereof nâ—â—ther ought men to confound what Chr st hath severed The Chrâ—stian Mag st ates duty is to see both Minâ—sters and people subject to Christs Ordinances not to invent any new 4 An office devâ—sed by man ever serues man not God witnesse all the Hierarchy dev sed by Pope who
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
be very carefull in the use of things indifferent lest they be brought in bondage to them in judgement 6 A man must use them soberly 7 A man must use them as things indifferent without opinion of holinesse or merit or necessity 8 A mans end must be ever Gods glory and his own good this excluds al using of them to the honour of any Idoll 9 Men must be very thankfull for the liberty purchased by Christ though they should not injoy the things in this life 10 Men must not seek themselues onely in the use of things indifferent 11 Men should choose that way that may most fit them for their serving of God in both their callings 12 Men must stand fast and not loose their right purchased so deer 13 Men must be content to be restrained by the Magistrate from the over common use of a thing indifferent for the publique good These rules being given of God no man can command agaâ—nst them 14 Men must not despise and judge one another for the use or forbearing of things indifferent 15 Men must use them in loue 16 Every man is bound to use a thing or forbear it as it may most benefit and build up others These things must be remembred because the minde of man is wanton naturally and in things indifferent takes more liberty far thâ—n â—t ought Secondly because in all times many would abridge Gods children of their liberty Hence it may easily appear that the grounds of one side to uâ—ge these thâ—ngs upon us are weak and that the exceptions on our side are not foolish and frivolous as may appear both from their naturâ— and use From their nature because these things now controverted are not indâ—fferent 1 Because they are bâ—eaches of the second commandement 2 Are Idolothits 3 Are against order decency edification 4 There is as great reason why the weak should bee born withall for not doing thâ—se as the Iews for not beleeving Christian liberty by Christ from Moses ceremonâ—es Sâ—condly their use is not according to the rules For 1 Men cannot proue these things indifferent from the Word 2 Men would perswade others if it be sin it is the Magistrats sin none else 3 Men would force others by commanding onely not perswading secondly their perswasions are example and antiquity which are no grounds for the conscience to restion 4 Men would haue us to yeeld to their discretion in appointing such things without any examination of expediencie 5 Men are brought in bondage to them to use them whether they profit or no. 6 Men imagâ—ne all good order is broken if these be not used 7 How can they be used without shew of approving the superstition of Rome 2 what good doth any man reap hereby 8 Men seek themselues and out of an opinion of learning take liberty to doe what they please like the Corinthians 9 Men stand not fast but make themselues servants of men 10 Men judge us as Schismaticks and Hereticks for not conforming 11 Men sin against Christ in offending their brethren as afterwards shall appear 12 Men are bound in conscience rather to suffer any disgrace then to offend their brethren 13 Though things should be indifferent yet the rules of using them are not from mans will but from Gods wisedom wheras here they doe by these things offend God Obj. They that oppose these things controverted are peevish and malicious Answ That is not true since they are conscionable in other things and they subject themselues to be taught by the Word and are willing to be informed Of Scandall or Offence Offence is properly that which hinders one in any good course This is of our selues when we continue some lusts of the flesh unmortified Mat. 5. This is grievous to God and fearfull to us for it depriues men of heaven So Herod and Iudas 2 Offence is of prophane pharisaicall men this is by preaching and confessing the truth and leading an holy life So many are now a dayes offended that men should preach the Word faâ—thfully and zealously and that men should be forward to hear and pray and perform good and necessary duties This is not to be respected our Saviour Christ bids Let them alone Reas 1. God must be obeyed 2 The truth must be witnessed 3 None of Gods plants should be offended 4 This will discover all hipocrites and lay them open A third offence is to temporary Professors this is by persecution Mat. 13 and Mat. 24. This cannot be avoided wicked men will ever be in the world and enemies to the kingdom of Christ This is a sign of perdition without repentance to be offended and offend A fourth offence is called properly an offence given This is either to tâ—e wicked or to the châ—ldren of God and to both either by fals doctrine or want in manners 1 False doctrine as Rom. 16.17 2 Eviâ—l facts are such as cause the Gospell and the name of God to be evill spoken of This offends both the wicked which are driven fuâ—ther off from Religâ—on hardened â—n their sins and the children of God who are reproached and herâ—by letted this makes the â—â—ghteous scarcely bâ— saved 3 Dissention of Teachers either through false doctrine oâ— unskilfull propounding of some points 4 Abuse of Christian liberty when men as Peter dissemble and deny that I berty they haue for fear of man Gal. â— Or 2 oâ—t of their knowledg using what in it selfe is lawfull unseasonably and indâ—scretly without regard of others This is that so much spoken agaâ—nst Rom. 14 1 Cor. 8 10. This â—s either 1 when men blaspheme aâ—d speak evill of our liberty for our foolish using of it Rom. 14.16 2 When the weak brother is grieved Rom 14. 3 When he is drawn to doe any thing wherof he is not fully perswaded this is to sinne against Christ and beat the weak conscience of others and that â—ither to his utter dashing and casting away or 2 to his fall or 3 to his weakning or discouraging from going so fast in his journey all these are noted Rom. 14.15 All these may be by the use of things indifferent and they are agaâ—nst loue and charity we ought to deny our selues and seek the good of others 2 These are against Christ 3 Against that wâ—sâ—dom which ought to be in us A fifth offence is by a shew of evill which Christians are bound to avoâ—de 1 Thess 5 2 Cor. 8 1 Tim. 5.14 I will the yonger widdowes marry The retayning and using of the Ceremonies in contâ—oversieâ—s offence gâ—vâ—n First in doctrine men cannot defend them without Popish grounds as very Papâ—sts see Secondly this backsliding of some hardneth many wickâ—d men and casteth reproach upon thâ— forward servants of God It is a wâ—ckâ—d action in any to goe backward and come neerer Râ—me again wheras they should fly out of her Thirdly this causâ—th such dissention of Teachers amongst us Fourthly men abuse their liberty suppose these were indifferent which cannot be
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
to perfect and goe through w th what I haue rudely begun For mine own satisfaction in th s doubt this hath perswaded me to doe that which I haue done through Gods assistance 1 The light and resolution I haue attayned through Gods blessing by these grounds following 2 How wonderfull the Lord is to glorifie himselfe in weake meanes when men goe not beyond their calling and the gifts bestowed upon them 3 The comfort some haue had in the reading of these things A second doubt is that many may be hereby b ought into danger if they will follow these ruses taught and dissent from the common customes and received orders To which the answer is easy 1 The fire doth ever follow Christ where he is truely Preached and his Ordinances desired and followed 2 It is better Gods people be troubled by men then by their own conscience and liue in the least sin against God 3 Trouble is raised already and this is but to advise men for what willingly to suffer trouble Let no man therefore maligne this poore fruit of my prayers and meditations but reade it with the same spirit of loue I write it and so doing doubtlesse thou shalt gaine something that may profit thee in a good way Christ himselfe is a rock of offence for the rising and fall of many in Israel witnesse all ages wherein many in the visible Church haue been offended and stumbled at some part of his doctrine sacraments and government Many are not the sheep of Christ but belong to another Kingdome ne ther can they beleeue because we tell the truth It is not to be expected therefore th s poore writing of mine should finde any better intertainment in the world then the great Shepheard himselfe and all true Prophets that followed him Neverthelesse my desire and humble prayer is that men may not stumble and dash themselues in peeces by their falls and make others st mble to Wherefore deer Christian thou that tenderest thine own and others good take heed to thy selfe of falling upon this stone It is no small nor light matter either to deride scoffe at the truth when it is brought unto thee or to be made worse or turned further in affection from Christ and his servants reade Math. 18 howsoever men thinke by their witty and nice distinctions to evade the plain light and cast mists before their own and others eyes and joyning herewith power and authorized credit uphold their Kingdome yet the truth is they shall be broken in peeces and the Kingdome of God shall be taken from them and given to a people that will bring forth the fruit of it It is not possible to hold the Gospell among us and reject thâ—se truths and the like and persecute the servants of God for them Nay further danger then this comes for men stumbling before others come to be scandals and offences to others and so Mat. 13 shall be gathered by the Angels and cast into eternall fire Contrarywise blessed is the man that is not offended in Christ but receiues him as he offers himselfe in his Word to be the true and onely King Priest and Prophet of his Church Wherefore to prevent that which the wisest are in danger of for the builders cast away Christ and all others by them I desire thee before thou judge of these things following see thou be one fitted for this businesse And therefore 1 See thou haue learned soâ—ndly the maine grounds of Religion m lk must be well dâ—gested afore men can dâ—gest strong meat It is a shame indeed that mâ—n should be so â—gnorant in such times as God hath given under Christ an Princes and it is one sinne that brings captivity and desolation Learn these Principles well therfore thou â—naâ—t be the better able to discern of every spirit otherwise he that cannot reade nor see the great things of the Law it is not possible he should see any lesser points 2 See thou be well acquainted with thine own blindnesse and brutâ—sh folly for such shall be made wise by Christ that become fooles in themselues a man that knowes not this shall be like the Pharisies that when Christ is preached most plainly their eyes shall not sâ—e nor their eaâ—es heare the things of God 3 Men must be such as turn from their sinnes at the correction and reproofe of God that profit by the word and judgements they haue been under then the Lord will be their Teacher and powre out his minde unto them and cause men to understand his wayes till then the vail covers them The naturall man discernes not these things such therefore as deteyne the truth in injustice liue in sinnes against their conscience or goe on in a secure course being never changed let them never expect that further truths should be made known to them but that which they haue shall be taken from them 4 Such as exercise themselues in prayer much and often med tation with feeling and hunger after knowledge Iam. 1 It is well known this is the key to open the closet of God and where should men see the truth but in the presence of God Such therefore as through their unbeleâ—fe and prophane contempt of this Ordinance of God set themselues to schoole to men onely and think by a little study at furthest to comprehend any truth deceiue themselues as well as the ignorant and impenitent person that cannot or dare not come to God whose heart respecting wickednesse accuseth and daunteth him if not seared up or benummed Prov. 2.1 5 See thine heart be not set much upon these earthly treasures and wordly happines for such an heart will neither cry nor call earnestly for nor esteem of the truth but sell it for a morsell of bread It is well known affection corrupts the judgement and a man for the present evill world will make the Lord speak pleasing th ngs and entertain any lye for the truth that may br ng earthly possessions and prosperity Phil. 3 2 Pet. 2.14.15 6 Such as make conscience of small matters nâ—their own practice as petty othes justing lyes idle speeches which is the true sea of the Lord Prov. 3 Psal 25 For as for men of the Pharisies judgement to w t that the Lord onely forbids great sinnes no marvell if they swallow such lesser matt rs Thou must therfore exercise thy self in this namely n all things to keep a cleer conscience towards God and man especially herein that thou be carefull to giue no offence through the use of thy Christian liberty to thy brethren Rom. 14.13 1 Ioh. 2.10 and account nothing smaâ— that God commands Math 5.19 7 That thou haue a sound loue of the truth and Christ especially 1 Cor. 8 for the divell will pluck treasures from thy minde and rob thine understanding if thou doe not receiue the truth in loue 2 Thess 2. The truth therfore must be deerer then thousands of gold or silver unto thee the Gospell and every branch of it
as the pearle As for them that respect the Word as they respect an other history or never busie themselues about either knowledge faith or pâ—actâ—se From these Truth the heavenly Manna shall be taken away and chaffy Traditions which w ll damn their soulâ—s shal be sent them Thou therfore must loue the truth rather then thy cred te be content to change thy minde when the light comes buy it at any rate 8 That thou be resolute to walke in the truth Ioh. 7.17 though it cost thee all thou hast For he that hates not father mother house lands and all for Christs sake cannot be his disciple men must cast up their accounts afore what the truth will cost and resolue to giue the full price even to hate their life for Christ All must deny themselues therfore take up their crosses and follow Christ Math. 6. All that eâ—de to know and reason onely all fearfull ones that dare not follow the light darknes shall cover them they shall be l ke Pauls companions Act. 9 that heard a sound but saw not Christ neither heard what the Lord said unto him 9 That men hate the whoore of Babell throughly all her abominations Apo. 14.4 it is â—hewed who she is how dangerous a thing it is to communicate with her Apoc. 14.9.10 else how shall they come out from her Such therefore as th nk it no way so dangerous to communicate with Antichrist and are of such quiet disposition that they can well enough brook Popery shall be like the scorners that seek wisedom but shall not finde it for men must hate all vain inventiventions that will haue the truth dwell with them 10 Such as judge not of Religion and the worship of God either by the pleasing of our senses liking of our own heart or judgment of carnall reason Numb 15.39 for these are not admitted to judge of the Lord nor his wayes nothing but the Lord and that which is from him can or may judg of the Lord. As for such as seek for carnall delight rather then true edification and judge by themselues what the Lord requires and approues no marvell if they like a strangers face better then of their own husband For nature goes a whoring after mens devises and is ever fond of it own inventions Math. 15 like the Iewes that would offer up their children to Moloch but robbed the Lord of his tithes 11 Such are willing to be instructed of very babes becomming little children like eloquent Apollos that was content to be catechised by Aquilla and Priscilla men must learn the truth especially where it is practised and many Truths from them that are weaker and farre more ignorant happily â—n other things then thy selfe humâ—â—ity and wisedom dwell together Paul though he had seen Christ â—n the way he must goe to Ananias to learne further what hee should doe Act. 9. Such therfore as despise learning of any saue the great Rabbins and ancient Fathers and will not be beholding to any â—eane persâ—â—age for most difâ—â—cuit truths are like the proud Corâ—â—thians 1 Cor. 12 doubtlesse such shall goe astray with the Pharisies Ioh. 9. 12 Such as by the spirit of God in themselues understand the Scriptures in some measure and try the spirits both writings and speeches not depending upon any 1 Ioh. 4 1 Thess 5. For every man is a lyar and may erâ—e and the Church must be built upon the foundation of the Prophets and Apostles upon the Rock Chr st Wherfore such as ground onely on mens opinions or the Traditions of the Elders are mens Disciples and God may justly deny them the knowledge of saving Truths Let all men take heed of this Popish evill of an implicite faith for it is naturall to all men it giues way to all superstition it is grosse negligence not to respect what seed is sown in thy soule And to end all remember these two things 1 That men depending on others shall ever be uncertain for men doe change and vary 2 In all times some points of Religion very needfull to be known are mysteries to the learned world hid from the wise and prudent Math. 11. 13 Receiue each truth for conscience nothing for singularity or novelty to content the state present or to please men for such are hypocrites that Christ is an offence unto For though in some things corruption be resireyned and the branches cut off for a time yet hereby corruption is dangerously nourished and more deeply lodged in the heart which will break out at last with much violence to the great discredit of the profession witnesse Iudas Saul and them that goe out of the Church in all times such hang upon the Church but are dead members neither let any thinke we desire such schollers and followers nor let the world imagine they haue gotten a great prey when they haue perverted a learned scholler For he is but as a withered branch that Christ hath cut off fit enough and for nothing else fit but to build up the Kingdom of Satan Nor let Gods servants be discouraged as though they were quite overcome when they loose a seeing Champion for his spirit that was good he leaues behind him in the Church an other shall inherit it and injoy his Talent even he that had most afore and is found most faithfull See thou be not content with a form of Religion denying the power thereof such a one as comest neere the Lord with thy lips and honourest him with thy mouth but thy heart is farre from him Such the world is full of in all ages which makes men ready to entertain will-worship and any devise of man if therefore thou seek not to proceed by sound judgment in Gods service doing nothing but what thou hast warrant for from the Word or coldly worship God without any zeale or chearfulnesse or without true reverence of his great Majesty and faith in Christ Never expect the Lord should manifest his will unto thee in these Truths following SECTION II. THus Christian Reader thou seest what to repent of in former times and what haue been the mayn lets and impediments of thine â—ucrease in knowledge using the meanes wherfore when thou distâ—â—tâ—â—t and scornest happily at the grounds following see thy consc ence accuse thee not in some want of preparation which doing I doubt not but we shall be of the same judgement or at least haue the same heart and mutuall loue according together For pride and prophanenesse and men-pleasing cheifly sunders the affection when thou readest set thy seâ—fe as in the presence of God to learn from him and doe not wi fully shut thine eyes against any light that shines from heaven Now that with more facility wee may passe to the severall doubts controverted I will propound through the grace of God some generall grounds from whence light may be fetched to determine all oâ— the most of thâ—se or the like questions 1 The first ground that all will-worship
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