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
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
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
greater care must be had of all that we doe not suffer his policies to prevail 3. Men should not speak with strange tongues in publick without interpretation 4 No publique duty is to be performed which doth not edifie 5 Prayer and thanks-giving are to be conceived by one alone 6 Private persons are to giue assent and testifie the same by voice in the end by this word Amen every one in his own person not one called Clark for others 7 Good things not done in a good manner cease to be good 8 The whole Church ought to meet together to perform publique worship 9 Vnbeleevers may be suffred and admitted to hear 10 Such things as may discredit Gods Ordinances and worship to simple persons and men of different religion being not commanded by the Lord ought to bee avoyded as kneeling in the Sacrament c. 11 True preaching must be such as makes ignorant and wicked men acknowledge Gods presence with his Ordinances 2 Such as layes open the very secrets of mens hearts 12 They whom the word soundly works on will worship God reverence his Ministers It is not ceremonies that maks Ministers known but the Word preached soundly 13 Every man ought so to imploy his gifts as the church may haue most benefit by him 14 Two or three Prophets at the most are to speak at one publique ordinary meeting 15 Prophets must discern for the people that no false doctrine be broached by any 16 Prophets ought to speake one by one 17 The church hath need of all mens gifts 18 Since the end of the Ministery is to gaine knowledge and comfort to all men all must labour in the word for these ends 19 Men must so order things as all may exercise their gifts for the publique good 20 Every mans doctrine and preaching may and should be tryed and discerned by the Prophets 21 The disorder and dissension which is in the church springs not from the Lord. 22 The order appointed by the Lord keeps peace 23 No woman ought to speak in the publique congregation 24 All holy actions must be done with a seemly decency which is in fitting and reverent manner sutable to the action we goe about So as the benefit of the exercise may redound to others 24 All holy things must be done in order so as one holy action be not confounded and drowned by another but each part of divine worship and every person is to haue his proper place Meanes for Decency and Order 1 The nature and use of each gift and duty must be known 2 Men must carry themselues not so as they please themselues and win credit but as they may profit best the church and keep peace with others 3 Obserue in the like case what Gods servants haue done afore that are mentioned in Scriptures This place binds because it is the commandement of the Lord. 2 All the reasons are generall Tit. 1.5 Titus must doe all things in Crete according as Paul had commanded him nothing was left to his own a bitrament now Titus was an Evangelist and had greater power and authority then any ordinary Pastor therfore the church may not aâ—ter the government left by the Apostles For out of these words these positions arise naturally 1 That Paul taught a form and manner of ordering churches 2 Titus was bound to this and to none other 3 Deacons and Elders and the least things are described by the Apostles and left us in their writings as afterwards shall appear God willing These things binde us as Moses writings bound the people of the Iewes for they were sent to us to make us Christs disciples and plant churches therfore discipline is no wayes arbitrary 4 The Apostles are injoyned to teach the churches to obserue all things which Christ had commanded Whence it is plain that men must be taught the will of God for the way and meanes of salvation 2 they must be dedicated to the Lord by Baptism 3 they must be taught to keep all things besides which Christ hath commanded Sacrament of the Lords Supper c. and Discipline 4 Christ is present where these things are to blesse them to the churches good 5 they ought to continue to the end of the world 6 the church ought not to be burthened with things not commanded by Christ This place bindes firmly 1 because Christ Mat. 18 gaue such commandement 2 the Apostles taught these things to the churches therfore they were commanded by Christ before Ephes 4 Christ hath given gifts unto men both callings and abilities which are sufficient onely profitable to his church These gifts are for restoring of the Saints and work of the Ministery therfore contain discipline under them which both restoreth the Saints and is a work of the Ministry therfore the churches government is not arbitrary From hence note 1 It is Christs priviledg to appoint Ministers and the degrees therof 2 That he appoints both extraordinary and ordinary 3 Hee appoints sufficient for his church 4 The same that teach men by the Word are to execute discipline over them Hitherto by the Scriptures hath this truth been proved Now evident reason grounded on holy Scripture proues the same Reas 1 Christ by Moses taught how the church should be governed in the time of the old Testament both for the officers Priests high Priests and Levits therfore it cannot be but that he comming in his own person that was the Day-star Sun of righteousnesse from whence all the other borrowed their light must needs teach his church how it should be ordered and governed for the light foretold extended to all things concerning the churches good 2 The Church is the house of God and therfore to be governed according to his own will which he hath manifested for that end and it is not to be supposed since the Lord requires us to set our houses in order he amongst men is counted a carelesse unthrift that leaus his servants to doe what they lâ—st that he will himself neglect to giue order how both steward and children and servants should be dealt withall And if it be presumption for meaner persons to dare to intrude and govern noble mens houses according to their own will what is this to rush into the house of God and sway all all things there by affection or carnall reason without direction from God 3 No human wisedom is sufficient or able to govern the church of Christ wherin so many diseases are to bee healed and businesses to be dispatched for the good of men soules and preserving the people of God and upholding the Kingdom of Christ Who is sufficient when hee hath all things to his hand for doctrine both matter and manner Then much lesse is he able to govern when neâ—ther the peâ—sons nor manner is expressed And if the worth est servants of God were not able not durst order any thing but what they learned from the Lord who are they that conceâ—t their own wâ—sedom
Lord to anger That you sâ—ould dare to send such a lâ—me and bl nde mâ—ssâ—nger to the Lord of Frosts and such sacrâ—fices withall comming from the drowned in ignorance and superstâ—tâ—on and that you should put the Lords name upon such a Mâ—nister which is not sâ—â—t nor allowed by him Doe you nâ—t depriue your seluâ—s of those excellent and pâ—ecâ—ous treasures in the Gospell of Christ because you want a man to preach them Epâ—es 3 Doe you not hereby â—ndanger and loose your soules which liue in ignorance 2 Thess 2. Doe you know the anger of the Lord will be upon you for this Hos 6. Would you chuse for the bodies sake such a Physitian as hath no skill at all nor any good report to haue cured any under his hand Or such a Counsellour as could not advise but reade you a statute or book-case at all adventures Would you trust your sheep with an Idoll-shepheard that cannot tend them And will ye make so small account of your soules thus to passe them over O return and seek the Lord ye haue hitherto sitten in ignorance and in the shadow of death you never knew what the Gospell meant nor what a God the Lord is witnesse the base and wicked conceiving of him and carriage towards him in publique and private Wherfore let this moue you to provide you a man of understanding that may be able to fâ—ed you Turn you therfore from all your evill waâ—es that yee may be brought to Sion the place where the Lord will be found and seen of all his people Let none be so hardy as to maintain these in their Callings SECTION XIIII THe next sort of Minâ—sters wherof some doubt whether they may hear them or no are such as conforme to these ceremonies now controverted Which howsoever it come in them from an utter hatred of Popish devises and an heart carefull to keep themselues unspotted of the world yet without all questâ—on they erre Concerning thâ—s therfore that morâ— clearly the truth may be boulted out we will propound some grounds to stay upon 1 The Ordinances of God remain pure and holy though men be corrupt that administer them and so are like the Lord. 2 Private men are bound to try the doctrine of Mâ—nâ—sters and look to that rather then be examinâ—ng of their entrance into that Calling they are in this all the Scriptures run upon 3 God doth good to his Church by the gifts he hath given to wicked men for his people For they are fâ—om the Holy Ghost given to restore the Saints and for the work of the Ministry These things considered it may appear upon sufficient grounds that men may lawfully hear 1 Such as are conscionable in their Ministery though they erre in judgement for the Ceremonies and be ordained according to the manner of the times For first these haue the substance of a lawfull calling electâ—on and approbation from the people 2 Dissention in lesser matters hath never hindred either Communion nor estâ—emâ—ng one of another twixt the servants of God Phil. 3. 3 These are sent of God though not by this way they are not unlike to Iacob whose the blessing was though he should not haue sought â—t by lying 4 Their sin in admission is their own personall sin and cannot hurt others not partaking with it 5 Men may and ought to receiue their sendâ—ng not from men but from the Lord of the Harvâ—st Object It seemes to approue theiâ— sinne since men pertake with them in their Ministery which they haue gotten unlawfully Is it not to communicate in stollen goods Answ No for they ought to be admitted and the Ministery is theâ—rs and the Congregations choosing them onely it is their errour to come in by a wrong way Now to stâ—al is to take from men that which doth not belong unto them which cannot be applyed to them A second sort of Ministers are bad and corrupt in doctrine and manners these preaching many truths from God may be heard For 1 They sit in Moses chair Matth. 23.2 Moses chair is the doctrine of Moses otherwisâ— they should haue sit in Aarons chair if he had spoken of the Calling 2 Otherwise we should not yeeld absolute obedience to the doctrine taught except it were Moses doctrine 3 The main cause why the people should hear these is manifâ—sted by our Saviour but this is not so much succession in Calling as succession in Doctrine 1 These Pharisies had corrupted their Callâ—ng 2 They perverted the Law with their Glosses 3 Were ignorant of the righteousnesse of faith 4 Hipocrites in life and bitter enemies to the Kingdom of Christ 5 They preached the Word without authority coldly as did not stir affections 2 Arguâ— Doctrine and gifts are the Churches who may take their own from a very theife Yet these Cautions must be observed 1 That we be able in some measure to discern and try the spirits 2 That wâ— be compelled by necessity 3 That we bâ— careful to get what pâ—ivate and pubâ—â—que help possibly we can 4 That we hunger after other powerfull meanes and as soon as the Lord offers any we remoue and follow the light 5 Refuse private conversing with them 6 Contend for the truth in any paâ—t oppuâ—ned by them Object May not Popish Iesuits or the like then be heard Answ Thâ—se are the professed servants of the beast not of Châ—â—st for they haue quite changed the Ministery into a Priâ—sâ—hood 2 We are quite separated from this false Church by the commandement of the Lord and the Magistâ—ate and all Chuâ—ches assenting to the same 3 Thâ—se doe plainly seek to seduce us and withdâ—aw us from the worâ—hâ—p of the true God all which cannot be found â—n these of our own Church from which wee haue â—o such warrant to seperate nor doe seeke to draw us quâ—te from Christ in fa th Yet thus far let me speak to you of the Ministry thus corrupted that are negligent and doe not sorwaâ—n the peopâ—e of God of danger You that look to your own wayes and make your belly your God You that preach as they Ier. 5 that other Lords may â—ule over the flock of Chr st Considâ—r what you are Are you not men of God Should not you be holy that draw neer to the Lord Should you trouble the waters with your Tâ—aditions that none can drink almost w th a good conscâ—ence Should you make the sacrifices of God abhorred by your dâ—ssolâ—tenesse Should you smite with your tongues your fellow sâ—rvants whose Minâ—stery and conversation you know is better then your own Should you use the flock of Chrâ—st as you doe never visiting of them many of you If woe be to them that joyn house to house what shall become of you that joyn Congregation to Congregation and to these prebenships Dâ—anries c. Should you be terrible to the humbled and afflicted soules Surely the Lord will judge for his people Hear you that force men to things against their
2 That God hath not restrained nor bound any pa t of his servicâ— to the publique places onely but so as necessity urgeing we may usâ— the same in private it bâ— ng not against the nature of the Ordinances 3 The Ordinances of God are properly the inheritance of the châ—lor n of God 4 The Communâ—on of the Sa nts ought to be to build up one an other Hence it will follow That it is not unlawfull to preach the woâ—d prâ—vately For 1 Christ dâ—d it in every house whose example in all morall things without all question we are bound to follow 2 Thâ— Apostles Acts 5 they had then tolleâ—atâ—on to preach they were not prohâ—bited herein they followed Christ and we are therfore to follow thâ—m 3 The Apostâ—e Paul Act. 20 20 makes this one Argument of the conscionable discharge and faithfulnesse in his Callâ—ng that he had taught from house to house 2 He propounds h mselfe as a pattern unto them 4 Mâ—nâ—sters are the laboureâ—s servants to the Church and ought therfore in private and publâ—que to instâ—uct them 5 Act 8 Phillip joyned to the chariot whence it â—s plain the Loâ—d wâ—ll haue his servâ—nâ—s to takâ— all occasions to win any 6 That which may tend and is â—equisite to edâ—fication beâ—ng the desire of Gods children ought and may be used by the Ministers but prâ—vate teaching may and doth build up â—uch Ioh. 11. 7 Mâ—nisters may reade the Scriptures and therfore giue the sensâ— and teach the people to make use of the same 8 Thâ— t uth of God must be taught and when â—t cannot in publique then â—t must bee taught in private altogether 9 None but Popish Canons and German interâ—ms were ever aga nst it till now 10 The fâ—nction of the Ministery is so large and waighty that take all occasions and doe to the uttermost yet much a doe to doe our office in any sort 11 There are no sound arguments against this course for Christians to be exercised in private onely such reasons as savour of sloth or profanenesse are brought against us 12 That which every private man is bound to that the Ministers of God are much more bound to But private men are bound according to their gifts Deut. 6 and Deut. 11 to instruct and admonish and stirre up others Neverthelesse this ought to be done so as men doe not neglect publique meanes for which private should prepare and fit us 2 So as Ministers doe not disable themselues from doing the publique duties 3 So as men doe not neglect any necessary duty in their speciall Calling A second kind of communion is to admonish and reproue some scandalous professors for these men may meet together For 1 Discipline is the healing of the sick soule and finding that which was lost which all in their place are bound to Math. 18. 2 Paul commanded the Church to meeâ— 1 Cor. 5 for this end 3 Men that doe not reproue others are guilty of their sins and hate them Lev. 19. 4 Examples of all times warrant this our Saviour Christ in absoâ—vâ—ng the man cast out Ioh. 9. 5 Gal. 6.1 A charge is laid upon all that are spirituall Brethâ—en therfore I beseech you consider these things mens soules are precious the divell is politâ—ck ever like a roaâ—ing Lâ—on watching for his prey the longâ—r men hold on in any course the hardlieâ— are they reclaymed 6 Men dâ—paâ—t ng away draw many others with them and so Christ looseth many sheep for want of tending 7 In common dangers when publique helps are wanting every one is more tyed to his bâ—otheâ— â—oue in this câ—se must especially appear A third kind of Communion is to exhoâ—t and stirre up another by conference and to repâ—at Sermons this ought to bee though dâ—scipline be set up at times convenâ—ent 1 Hebr. 10.24 25 Men must consider one another to provoke to loue and good workes 2 Men must not forsake the Assemblies which are private Meetings since each must exhort one another Every man is bound as hee hath received the gift to minister the same 1 Pet. 4.10 therfore men ought to meet 3 Private Conference helps each ones weakenesses both in memory and understanding one doth supply anothers want 4 Ier. 6 Men must stand and inquire 5 These exercises make men blessed and happy Psal 1. 6 Experience proues them to thriue best which use these meetings in a holy and reverent manner 7 The practise of all ages witnesseth this Mal. 3. 8 The nature of Gods spirit is to draw the Saints together in one where in a more speciall manner hee is present assisting them A fourth kinde of Communion is to pray and humble themselues this is plain Acts 12 where the Holy Ghost records it and the fruit of it appears in Peters deliverance and Ester 2 No duties that may possibly be performed ought to be omitted when the Lord â—als for them These duties of fasting and prayer the Lord calls for in time of calamâ—ties Math. 9. 3 Eveâ—y Christian ought apart to fast if hee haue no company or no convenient meanes wâ—th others as Daniel Nehemiah but ever we must covet as much as â—s possible to be together where the Loâ—d is especially present Act. 13 Math. 18. 4 Many private and more speciall causes which are matters of gâ—eat waight and urgency which are to be commâ—nded to the Lord with fasting this being the means which ever the Saints haue used to stir up themselues and others by Luk. 2. 5 It is a sin not to be expiated bringing certain judgment when men doe not fast and humble themselues the Lord calling therunto Isa 22. 6 Experience sheweth this practise to keep life in men and preserue them from deeâ—â—ning to keep a foot the ministery of the Word Act. 13. 7 The divell and our own corrupt natures are speciall enemies to this exercise of Religion 8 Onely the true children of God can discern dangers plainly before they come therfore thâ—y ought to meet together though others doe not that see no danger By all this we may see whence that advise is which is too much followed to wit to bring in Popery againe in doing wherof they obseru Machivillâ—an policy 1 They nourish the people in ignorance under blinde Guides that so they may readily receiue any thing and haue no discerning twâ—xt truth and â—rrour For all men natuâ—ally like well of this Religion as pleasing to the senses and carnall reason 2 Lâ—t there be Popish ceremonies and customes retained for all that while it is well enough many people never minde so much the doctrine that is taught as the Ceremonies that are seen 3 They that are chief let them favour Papists 2 Perswade to a commoderation 3 Suppresse them that are greatest Antipapists both Ministers and people that will be so forward 4 Let men be kept in a dâ—slike of the right way by inveighing against it as schismaticall and dâ—abolicall 5 Let men teach the people the great authority the
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
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
spirit and follow corrupt nature that studies more to please it selfe and men then to please the Lord. This giues way to all idolatry whatsoever Apoc. 21 the fearful haue their portion with idolaters It is to giue away the Lords right and makes men they cannot with any zeale or loue preach or practice the main truthes of God Our Saviour Christ refused to be subject to the Pharisies washings a ceremony out of Gods worship not corrupted so by idolaters but in other kinds commanded and appointed by God 10 A thing indifferent having holinesse put in it ceaseth to be indifferent and becomes simply evil and abominable for then it is will-worship as the brazen serpent 2 God onely must sanctifie things Relatiuely for an holy use Io. 2 Mark 11. 11 That is not a thing indifferent which the holy Scriptures hath commanded or forbidden in generall or speciall in any infallible example or by consequence For every man is bound to the will of God simply being made known That men are bound to examples it may appear 1 Because the Holy Ghost records them for our learning and practice Rom. 15 Christs example is brought to proue we must not please our seâ—â— es so that divine examples binde when they are not against a divine Rule 2 It is the manner of Scripture to propound divers duties onely in examples because they moue much 3 Infallible examples were guided immediately by the holy Ghost and therefore are sure rules for us to follow even in circumstances And see Math. 21 how our Saviour Christ proues by consequence the resurrection against the Sadduces 12 Circumstances of holy actions are commanded by the Lord in the generall as time to meet to hear the word and receiue Sacraments the Table to set bread and wine upon but in the particular the Church may appoint what is fittest for order and edification from the generall rules and examples of holy Scriptures ever knowing we are bound to follow the Traditions and Ordinances of Christ and his Apostles as they they haue delivered them unto us 1 Corinth 11.12 13 This word onely is to be understood in every commandement yea in every part of Gods worship so as no other god may be adored saue Iâ—hovah nor after any other manner then he commands Mat. 4.10 with Deut. 6.10 For to fear the Lord and keep his commandemants is the whole duty of man 2 Men going beyond the bounds appointed by the Lord sin against him 3 Men are expresly tyed to the Law and Testimony Isa 8. 4 Men are in darknesse and know not which way they walk except the light of the word guide them 2 Pet. 1. 14 Every particular Congregation assembled lawfully in the name of Christ that is after his own institution with the Officers given and appointed hath full liberty of her â—elfe to execute Discipl ne being independant to any other Ecclesiasticall power on earth whatsoever Math. 18 Having reproved the offender by 2 or 3 then tell the Church or Congregation after which is no higher power Whatsoever they binde on earth is bound in heaven Paul reproved the Corinthians that they had not excommunicated the incestuous person Buâ—erus ibi totum Christi Regnum there is Christs whole Kingdom neither may any take away that which Christ hath given for upon his shoulders is the government and he hath all authority and will haue it thus dispensed wherfore if Naboth would not sell the inheritance of his fathers much lesse may wee sell the inheritance of Christ Nor did Christ subject one Congregation to another for that step to the Popedome came in long after And all Pastors being equall by Gods institution are forbidden to exercise authority one over an other or expect any such title as may import it or affect preeminence like Diotrophes 15 Commanding or following humane Traditions for carnall policy or good intent brings an utter ruin and insensible judgement upon any Kingdom Hos 5 witnesse Ieroboam in the Kingdom of Israel Gideon for making the Ephod Then men 1 grow strangers from Gods own worship 2 To think Religion is but a devise of man 3 They put down the servants of the Lord 4 They despise and resist the Lords word brought by his servants 16 Of all men Ministers are bound to abhorre the least reliques of idolatry and can be least forced to the use therof Lev. 21.5 For first they draw neerest unto the Lord who is a consuming fire and will be sanctified in them that come neer him 2 Ministers must leade the people in this as in other duties 3 The most zealous servants of God haue been ever very forward against all superstitious monuments 4 Magistrates and people haue a speciall charge Lev. 21.5 to sanctifie the Priest which was then the Lords Minister 17 The Church hath not all her light at once nor by one instrument Christ comes to his people as the Sun riseth first the day dawnes then darknesse is quite expelled and at last the Sunne is in his strength For 1 the servants of God at first doe set themselues against the great and maine corruptions of the time as Luther and the former servants of God did against the foundations of Babell 2 The Lords manner is to proceed from lesser to greater as may evidently be seen in the six daies work in the creation of the world 3 All men receiue the spirit but by measure and for a speciall work 4 That the Church might be carefull to bring forth many children to God and fervently and ardently to pray for the conversion of the Iewes at whose coming home wonderfull light shall appear to the whole world 18 A whole visible Church when it abounds with men of excellent graces for Magistrates and Ministers may yet omit duties commanded by the Lord and doe many things without warrant from the Scriptures So in all the daies of the Iudges and good Kings they on itted keeping of the feast of Boothes as it appeares They sacrificed in the high places in Iehosaphats time So the first and purest times after Christ began shortly in many ceremonies to bee too superstitious For 1 much ignorance is in us all and Gods Spirit is promised to lâ—ade us no further then wee doe take heed to the Word 2 In things absolutely necessary 3 The Church is too carelesse in some things and we all are too prone to rest before wee haue done our whole work 19 Consent of Writers Orthodoxall is had though not mentioned where Scripture is plain for any point This appeares 1 because the Church is led by the same Spirit the Scriptures were penned and inspired by 2 God hath in all times and ages some witnesses to stand for him and his truth 3 Gods children haue the same minde and walk in one way This consent is either in the grounds and common principles though they doe not come to the particulars because these things were not then controverted Or in will and heart as if such truthes
had been propounded to Iohn Hus and Ierom of Prage as are now they would haue heard and approved the voice of Christ or in the like of that kinde as in all ages Gods servants haue to fight against and doe evercome some speciall enemies and corruptions that trouble the Church So Wickliffe in his time against some errours of the Romish Synagogue Luther against more Calvin and Beza against more 20 Reason inlightned and guided by the spirit of God and subject to the Word is the voice of God This is part of the image of God even that wisedom which God renewes by his Spirit Mat. 12.13 This holds so as these cautions be observed 1 The Scriptures must be the ground upon which reason is built The Scriptures are the premisses reason drawes the conclusion from thence 2 The like reasoning appeares in the Scripture 3 That mans reason be never used against any part of Scriptures nor experience for either Scriptures or experience to the contrary overthrows all the shewes of reason 4 So as men by reason presume not to understand the deep things of God that is the mysteries of Religion which the Scriptures reveales not Col. 2.5 Reason must submit to the Word and beleeue the truth therof though wee cannot conceiu the manner how it should be Ioh. 3.6 Reason especially in divine things and the worship of God serues onely as a watchman to discern what the will of God is which is our wisedom Deut. 4. So then part of our faith must be built upon reason thus informed It is a thing no lesse dangerous then odious to meddle with Princes authority not that they themselues cannot endure any higher power though naturally all men would be as Gods but chiefly because inchanting flatterers seek to bewitch Princes and themselues being voide of all conscience of duty towards God full of hatred towards his children and divellish blinde zeale for superstition and selfe loue towards themselues and would perswade Princes as Iesabel did Ahab that because they are Kings they may doe what they please and usurp not mens onely but Gods right too and sit in his Chair Such were they that came to Ioash 2 Chron. 24. Such were Davids enemies And these men to the intent they may bring about their divelish and malicious intendments pretend to be the onely true hearted subjects in the Kingdom and that men of another disposition though farre more faithfull to God and his Magistrates yet dissenting severing from their errours and not bowing down to them are factious and trouble the peace of the Kingdom So did Haman report of the Iewes Esth 3. And that their accusation may not seem frivolous they bring some complaints for the breach of lawes devised by themselues as snares to take the righteous in no way tending to the safety or honour of the Prince or the publique good of the Church or Common-wealth Though these men abound in every age and by their policies raâ—se themselues to high placâ—s their kingdom being of this world and the Lord disposing and appointing them as scourges for his own people yet because it is the Churches duty to teach all the truth and seek the good of mens soules and of Princes especially by whose meanes so much good is injoyed and that this is true loue to shew the way of life though it be by sharp reproofes therefore for Princes good â—f so be the wise and gracious God so appoint that these things may be vâ—iwed of them and for the peoples good that they may know how to cary themselues towards Authority I haue indevoured from the rule of justice that appoints every man his standing and office and bounds them with strait charge that none shall passe the lists prescribed to man fest this point which I acknowledge is farre fitter for the more judicious to haue handled The name of Kings and Princes is sacred they are stiled Gods by the Lord himselfe and children of the most High next to himselfe to be honoured of all men Wherefore from the Scriptures these things following are evident concerning them 1 That this high calling is an Ordinance of God immutably to continue for the good of man till Christ restore the Kingdom to his Father for it is morall and of necessity never abrogated by God This all firmly hold against Anabaptists Secondly for their authority that they are highest and supreme in both kinds civill and ecclesiasticall this is plain â—n David Salomon Iosiah who were chiefe the high Priest being under them the Prophets in like manner This is not doubted of therefore no stay is to be made in it The onely question and thing is 1 That Princes haue authority in things Ecclesiasticall to see the service of God done in due and beseeming manner so did David so did Iosiah This authority is in ordering fit circumstances in performing holy duties as times of meeting and of humbling themselues by fasting c. Princes are bound to this for the carelesse serving of God brings judgement upon the people 1 Cor. 11.2 The more care they haue for the Lord to be reverenced the more carefull will he be of their honour Psal 2. 2 Princes haue authority to examine and try all canons and constitutions of men to see that nothing bee thrust into the Church by deceivers This authority is in binding Ministers to the true word of God both for matter and manner in preaching prayer administring Sacraments and execution of discipline Thus they are straightly bound to keep the charge of the Lord 2 Chron. 13. The Magistrate is the keeper of both Tables this is the treasure of his Kingdom that which makes him victorious against enemies the happinesse of his own soule and his subjects the glory of God and the good of posterity 3 Princes haue authority to bring all things both Callings and Ordinances to tho first inst tution abrogating all former customes and pract ses which dissent from the Law of God and disanull such statutes as make them to be in force and credite So did Iosiah reform Salomons errours and all the idolatry set up before This reacheth to the overthrow of all Antichristian rites that are brought into the house of God This he is bound unto in the second commandement So did Moses break in peaces the golden Calfe and the good Kings took away the Groues and high places their ancestors had set up Magistrates must not suffer whorish bravery to be provoking the eyes of Gods glory Thus did our Saviour Christ 4 Prâ—nces haue authority to remoue things of a good use at first when they be corrupted and abused and of no use So did Ezekiah the brazen serpent This reacheth to all things not actually abused but in danger to be abused such were Idoll Temples that the good Emperour overthrew So may the Magistates remoue Witnesses out of Baptism now bâ—ing unprofitable This rule they are bound unto both by the second and third commandement by that care they owe to
Testament wherin there is more abundance of spirit promised and more plentifull declation of Gods will the Ministers ought to be able to teach Gods people twixt good and evill This argument holds firm since the Lord hath as great care of his Church now as then and is as carefull to haue them avoide sin 2 Where vision faileth the people perish Prov. 29.18 these men are no Seers nor haue any vision but darknesse and night 3 They are dumb doggs Isa 56 that cannot barke blinde watchmen shepheards that cannot understand What a liuely description of a reading Minister here is He cannot understand what pasture is good or fitting for the people he is a blind Watchman that can foresee no danger nor plague comming when they doe hear Wolues are towards and amidst the flock yet they haue no mouthes to bark and fright them away Let no man be so bold as to cavill at the Scriptures which are so plain that he which runnes may reade them 4 They cannot divide the Word rightly which is the chiefe work of the Minister of the Word 2 Tim. 2.15 which who so cannot doe at all is none of Gods workmen they who cannot nor will study to doe well and righteously are none of the Lords servants 5 They cannot defend the truth nor stop the mouths of gain-sayers which every Minister ought to doe Tit. 1. Else how shall errours and heresies be prevented and to runne to others in this case will yeeld small releefe considering the unwillingnesse of the most to be taught or take any paines at least to seek instruction 6 The Lord thrusts out Labourers not Loyterers into the Harvest such men as doe some execellent work for the good of his Church Math. 9 Eph. 4 1 Tim. 3.1 These men are idle their work is not so excellent nor is it speciall and proper 7 The Shepheard that hath nothing more then the Sheep haue cannot possibly keep the sheep well for then sheep might keep themselues and the calling of God is unprofitable These haue not so much as many sheep 8 They are not fit to meddle with the soule to seek it in time being distempred they cannot shew man Gods righteousnesse neither pray for him they cannot seek that which is lost nor bring back that which is driven away nor heale the sick Now Ministers are chiefly sent thus to benefit the soule And if they cannot help in time of distresse they are miserable comforters like Iobs friends 9 A Minâ—ster must preach and be instant in season and out of season 2 Tim. 4.2 Hence it is plain what preaching is namely an expounding and applying of the word of God to build up the people of God improving errour rebuking sin and exhorting upon sound doctrine Are men so blind that they cannot see the truth in this but would make reading preaching 10 2 Tim. 2.25.26 Ministers must instruct with meeknesse such as are contrary minded proving c. It is plain hence the Minister must be able to instruct all that are misled through errour and instruct them in the right way 2 That mens salvatâ—on depends upon the right applying of the Word 11 The word thus barely read hath not the power and majesty that is mentioned in Scripture neither that efficacy and power in converting soules which argues it is not the arm of God 12 Ministers are the Lords Embassadours and Stewards these men cannot speak nor sue to the soules for Christ to beseech men to receiu him neither can they be faithfull unto their Lord. They are the shame and dishonour of Christian Churches as though the Spirit of God were not purchased by Christ for the furnishing of men for his Church It is in effect to deny Christs victory over the enemy of our salvation 1 Pet. 5.1.2.3 13 He that winneth soules is wise these are not wise I suppose none will vouchsafe to Reply for these that haue any spark of piety to God or pitty towards his people Onely some Non-residents that keep poore underlings or greedy Patrones or Popish Atheists that would haue the light of the Gospell die or poore ignorant people that never knew what the Gospell meant or men that would liue at their own wils in all licentiousnesse these happily would undertake the plea against Christ But it were better their tongue should cleau to the roof of their mouth then they should once dare goe about the overthrow of Christs Ministry Heare therfore and consider that it may goe well with you Having shewed the insufficiency now follows the nullity of these men which the rather I insist upon because many would be content if they were insufficient being Ministers carnall men never so much regarding how the Lord is served But being no Ministers in Gods acceptance I hope it will work upon them 1 Therfore Hos 4.6 God pronounceth them none to him that is in his acceptance they are none whom God pronounceth to be none reading Mâ—nisters are pronounced none in the sense mentioned by the Lords own mouth whâ—ch cannot lie Who are you therfore oh ye Prelats that ye dare admit of such Or who are you ô yee people that ye are contented with such as cannot come to the Lord for you whose prayers are not accepted by the Lord for you This Argument is firm and cannot be gainsaid For if the authority of man be enough to displace whom God hath sent shall not the Lords authority much more displace whom man onely hath sent 2 He which wants either the nature or essentiall property of a Minister is not a true Minister for the nature and property of things cannot be severed from the things themselues But reading Ministers want either the nature or at least the essentiall property of a Minister This appears because the Minister is the Messenger of the Lord of Hosts Mal. 2.7 and his lipps should preserue knowledge To teach the people is an essentiall property and difference twixt the Minister and people Whence it also appears that there is no difference amongst Gods Ministers for the substance of their Calling For each one is the Messenger of the Lord of Hosts 2 He which is not a Messenger is no Minister for that is common to all 3 He whose lippes doe not preseru knowledge is no Messenger Who sees not that the Reading Minister differs in the substance of his Calling 2 That he hath no Message 3 That his lippes doe not preseru knowledg but loose it rather How dare yee counterfeit therfore the Lords place any of you whom the Lord hath not sent 3 Christ hath not gifted nor appointed for the good of his Church Reading Ministers therfore they are none of his For he is the King of his Church and men can no more bring in Readers then Friers amongst the people of God 2 Ministers run because they are sent by him 3 Christ will blesse none but such as he sends That reading Ministers are not gifted nor appointed it is plain from Eph. 4 where all
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