THE FIRST SECTION.

SECTION. II.

THus (Christian Reader) thou seest what to repent of in former times: [Page 18]and what haue been the mayn lets and im­pediments of thine [...]ucrease in knowledge using the meanes: wherfore when thou dis­t [...]t [...]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 se [...]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 o [...] the most of th [...]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 [Page 19]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 [Page 20]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, Ʋzzah 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. [Page 21]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 s [...]rving Sa­tan first. 3 It opens a gap to all superstit [...]on upon a good meaning, and a gap to in­just [...]ce in mens dealings. 4 The least sinne done, espec [...]ally witt [...]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 ho [...]r b [...]e sinne.

5 A little leaven leavens the whole lumpe, 1 Cor. 5, men dote ever upon their own dev s [...]s, and hav ng o [...]c [...] [...] the bounds God hath set them, run fu [...]t [...]er & further Besides, the Lord so kn [...]t [...]a h [...]s worship and o [...]dinances togeth [...]r, that [...]or­ruption of one co [...]rupts the [...]est, and without [Page 22]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 Ma­g [...]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 [Page 23]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 ungodl [...]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 [Page 24]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: [Page 25]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 se [...] 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 [Page 26]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 I [...]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 [...]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 [Page 27]Corinthians that they had not excommuni­cated the incestuous person. Bu [...]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 [Page 28]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 [Page 29]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 l [...]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 [Page 30]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 [Page 31]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, [Page 32]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 ra [...]se themselues to high plac [...]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 [Page 33]be by sharp reproofes, therefore for Princes good, [...]f so be the wise and gracious God so appoint, that these things may be v [...]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 [...]n David, Salomon, Io­siah, who were chiefe, the high Priest being [Page 34]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, [Page 35]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 Pr [...]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 b [...]ing unprofi­table. [Page 36]This rule they are bound unto, both by the second and third commandement, by that care they owe to their subjects in pre­venting their hurt. It is the Lord onely that must keep others from abusing holy th [...]ngs; now the Lord w [...]ll keep onely things of his own appointment, and such as are profita­ble. If amongst the Israelites, an oxe were used to push and gore, and it were testified to the owner, and he did not put him to death, if any were hurt by him, the owner was to answer either with his life or goods, Exod. 21.29.30. So Magistrates not remo­ving dangers are accessary to all the falls which thousands catch thereby.

5 Princes haue authority to compell all their subiects to covenant with the Lord to serue him onely according to his will. So did Iosua, Ios. 24. So did Asa and Iosiah, So did Moses and the Elders of Israel, Deu. 26.5. So did the great King Nebuchadnezzar, that saw but one speciall work of the Lord, in the delivering of his faithfull servants: So did Ezekiah. And this reacheth to make Lawes and publique Edicts that binde all. To punish the obstinate offenders with death, to send for men with command to come to the service of the Lord; so did the former Pr [...]nces: This men are bound [Page 37]to, Psal. 101. For 1 all men are superstiti­ous, or Atheists naturally, and therfore they need to bee kept in compasse, and drawn to the meanes. 2 All men following their own inventions pollute the land, and bring judgments therupon, like the men that claue to Baal-Peor.

6 Princes haue authority to send out Ministers fitted with gifts to preach the Word, so did Iehosaphat, The Magi­strate is to s [...]e that the Lord may haue most glory in the publishing of salvation, that Christs Kingdom be set up, that none perish for want of meanes, Therefore are they called Gods especially.

7 Princes, in things not commanded by the Lord but left indifferent, ought rather then otherwise to make distinction twixt their people and Idolaters, Deut. 4.1.2. For first Gods people are the chil­dren of the Lord God to be holy un­to him in a peculiar manner. Secondly, The Lord hath used so, to put many barres twixt us and Idolaters; and then in­deed things indifferent so used most edifie the Church. Thirdly, Idolaters are made hereby the sooner to consider of their Religion. Fourthly, of all per­sons Ministers are most bound to [Page 38]abhorre the least reliques of idolatry, and can be least forced to the use thereof, Levit. 21.5, they draw neerest to the Lord that is a consuming fire. 2 Magistrates and people haue a speciall charge to sanctifie the Priest, Lev. 21.8.

8 Magistrates are bound to be so care­full, that the people fall not back to ido­latry, that they are bound to remoue all ido­laters; especially false Prophets and Sedu­cers, Deut. 13.6, Deut. 17.2, Deut. 7.2, Exod. 32, Ex. 22.20, 2 King. 10, Iehu, Iosias, 2 King. 23, Elias. For 1 these pervert the straight wayes of the Lord. 2 It is as great a sinne, now to call upon a Saint or an Angell, as it was to offer to an Idoll. Therfore all Prin­ces should follow Asaes worthy example, 2 Chron. 1 [...].13. The summe of all is, that Princes may reforme abuses, and establish the pure worship of God among their people.

If it be said. This seemes to be a burthen and abasing to Princes, rather then any ho­nour, the Answer is plain, That it is the ho­nour of the creature to procure the honour of God. Thus doe the Angels, 2 It is great honour to be about the Lord in any place. 3 All offices are but ministeries. 4 None but the Magistate can doe this.

This Authority, though the Scriptures manifest that others executed it, yet with all they doe it with the consent of the Princes: 2 By the advice and d rection of the Pro­phets of God: so did David: 3 By draw­ing on the people in the demolishing of Ido­try.

Thus thou seest in part wherin the Magi­strates Authority consists; now follows to shew wherein it is limited in the positions following.

1 The Magistrate cannot institute any thing in the outward worship of God. None of the Kings of Iudah, without extraordi­nary warrant did; but reform, which is to re­moue superstition, and bring men to the true worship of God. 2 The Lord hath com­manded that men should not adde, which binds directly in outward worship. 3 The Lord hath given direction for as much ser­vice as he requires of men, and will accept, Isa. 29.13, Io. 2. What better colour then to haue mony-changers, and sheep in the Tem­ple to further and speed the service of God, and dispatch the unacquainted Israelites that came from far. But this, (as all humane helps not sanctified by the Lord doe,) prophanes the house of God, and therfore justly ba­nished thence by our Saviour Christ. No­thing [Page 40]may come neerer the Lord then hee appoints, and all that comes from man is filthy, and defiles both the Lord, and the user.

2 Circumstances in Gods worship are not free, neither in these things may Princes command what they please, 1 Chron. 28.19. Salomon hath a pattern of the Temple, and direction for the place, 2 Chron. 3.1. So for the ordering of men to these and these offices: Because all things being inexpedient edifie not, Acts 1, Acts 6, 1 Co­rinth. 10.

3 The Princes commanding of a thing indifferent, is no sufficient ground for the usage of it in the service of God. For first, all things must be sanctified by the Word, which shewes the right use of these things. Also Princes commands in things indiffe­rent in many cases, are not to be obeyed. As 1 if the party cannot be resolved of the law­fulnesse of them, then the Lord forbids to use them. 2 If they hurt or destroy: for all power is for the good of others. 3 Though they be indifferent in themselues, yet having been monuments of Idolatry, or being now abused by Idolaters in state of divine worship, Hes. 2. 4 When they are commanded for ill ends, as to be signes [Page 41]of the new covenant of grace: for men may not ordain new signes of the covenant of grace.

4 Princes may not appoint significant ceremonies, the second commandement for­bids it, Ezech. 43.8, These are parts of Gods outward worship, for they are religious acti­ons: 2 They lessen the esteem of Gods own Ordinances: 3 There is no such example in the whole Scripture of any holy Prince that did any such thing. 4 Christ is the onely Teacher of his Church, therfore all doctrins and ceremonies, not appointed by him, are to be rejected; for we are bound to hear his voyce onely. 5 As these abound, so hath the Lord withdrawn his presence from the visi­ble Church, Ezech. 43.8. 6 The Lord ac­counts nothing his, but what he appoints. 7 The wil of God only makes things accep­table to him, and profitable to the Church.

5 Princes haue not power to binde the conscience, Isa. 33.21, Iam. 4.12. For 1 they cannot make a thing simply evill. 2 They canot discern nor punish the inner man; that is onely the priviledg of the Lord. 3 Chris­tians are not servants of men, but onely of Christ, that hath purchased his right over thē dearer then any creature is able to doe. To bind the conscience is properly to enact such [Page 42]laws as binde all men simply, both inwardly and outwardly, at all times, and in all places to obedience, as to things good in their own nature, under pain of eternall damnation. Neverthelesse understand this without any prejudice to the Magistrates authority, that all men are bound for conscience to obey Magistrates in their lawful commands, not for conscience to him, but to Gods or­dinance and commandement, and the com­mon good intended in political laws, which charity bindes unto.

6 No Magistrate can exempt from obe­dience to the Lord. Therfore none can binde wherin God either simply will haue us free, Act. 15, or wherein he hath bound us afore otherwise by his word, or example recorded for our direction, wherein Scrip­ture is not plain in any rule: For then ex­amples binde, Act. 4, Col. 2. Magistrates are but servants of the Lord, therfore cannot exempt from obedience to him. 2 Men cannot saue us from the wrath of God, ther­fore cannot binde against God. 3 Th [...]s is to set up another God, when mens commands are observed against Gods. It is foolishnesse therfore to imagine, because the Magistrate commands, men may doe such things as are not justifiable in the sight of the Lord, and [Page 43]think that the sin lies onely upon the Magi­strate, and that they are free; for it is but a cloake worse then that of Adam, the woman gaue it me, and therfore I eat, what duty the Lord injoynes men, or what sin he forb [...]ds, no man can dispense w [...]thall.

7 No man can exclude any officer, or debar the execution of callings appointed and in­joyned by the Lord Christ, which is King of his Chrch, Math. 28.19.20. For, 1 No calling is appointed by Christ, but it is a member and part of the Body, and it is dan­gerous to lame or maym his Spouse. 2 These are the gifts which the Lord be­stowes upon his beloved, and to rob her of them, is a kinde of sacriledg. 3 These all further the Kingdom of Christ and his glo­ry, and the good of men. Who dare there­fore, or can hinder, or take away any of these? 4 This is to vaunt themselues as God, like Antichrist. 2 Thess. 2. Wherfore a com­mon errour is detected plainly, to wit, when men imagine Christian Magistrates may put down whom Christ hath set up. Of such, let all men beware; for they seek themselues and not the Lord, and to please men; and with all hurt both Commanders and Obeyers.

8 Princes haue no authority to giue to [Page 44]one calling that which the Lord hath appro­priated to another; that which is the Mini­ster, to giue to the Magistrate; nor the Ma­gistrates to the Minister. These are severed of the Lord, and therfore cannot be con­joyned by man, Vzzah the King, which is the head, might not take to himselfe the of­fice of the Priest, much lesse giue it to others. This is stealth, Rom. 12. Our Saviour Christ would not take the office of a Iudge upon him. Why is this written but to teach, that though men haue gifts to discharge two such callings, yet they may not conjoyn them?

9 Princes are simply prohibited from making any mixture of Religion even in small matters, Deut. 12.2.3.4, Lev. 19.19. For 1 it is a dishonor to the Lord to borrow fiō Idolaters. 2 Every humane device abused by Idolaters is accursed, and men may not convert it to the worship of God.

10 Princes must stay where the Lord bids stay, till they haue particular direction from the Lord what to doe further, 1 Sam. 14. It was Sauls sin that went further then he should. If men will doe but so much as the Lord enjoyns, they will never doe more. Al­so it is dangerous, especially for Magistrates to transgresse the bounds prefixed them.

[Page 45] 11 The summe of all is, that a Christian Magistrate cannot alter the outward worship of God, Deut, 12. This was Ieroboams sin, it was Ahaz sinne, it was Manasses sin, the sin of the false Apostles Col. 2. For when the Lord will haue any thing altered, he makes it known extraord [...]narily to his servants. N [...] ­ther is this any disparagement to Princes au­thority, that they cannot enact and injoyne any of these th [...]ngs; for th [...]s is the right of God, who in this kinde, hath committed all authority to Christ onely, upon whose shoul­der the government is; in these things Prin­ces may punish Hereticks, and are bound to deal severely with such as haue made them, and others, even the Israel of God to sinne, and so bring many plagues upon themselues & their Kingdom, for presumption in these sinnes. See how the Lord punished Saul for daring but to sacrifice to the true God a right sacrifice, afore Samuel came, [...]t lost him his Kingdom. What is this written for, but to teach us, that Kings who will usurp upon Gods right, the Lord will make them no Kings? For he spoyles them that spoyle him. How dealt the Lord with Ʋz­zah for presuming upon the Priests office? Did not leprosie cleaue unto him for ever, for his proud presumption in breaking [Page 46]the bounds God appoint [...]d? Why was Ioash puni [...]ed for hearkening to his Pr [...]nces, a [...]d turning from the stra [...]ght way of the Lord, but to teach men, that though they think the State will not beare another course, then superstition and mens invention hatcht, yeel­d [...]ng thereunto, they shall loose more by de­clining, then possibly they can by withstan­d ng corrupt on? What did the Lord to Manasses for setting up himself in the house of God? And hath not th [...]s sinne chiefly overthrown the Roman Emp [...]re, & brought the Turk in amongst us, because Princes g [...]ue the beast their authority, suffering him to appoint & execute what lawes he would, though never so much derogatory to the Lords own right?

Against th [...] sinne the Lord manifests his anger soon, either threatning by his Pro­ph [...]ts spir tuall judgen ents in loosing their respect, w [...]thin a while poverty and weak­nesse, l [...]ke sicknesse to the body, to se [...]z up­on the Kingdom. Wherefore be wise ô yee Princes, and learned yee Iudges of the earth, to discern, not what best likes us, and brings mo [...]t liberty. This they, Psal. 2.2, did well enough discern and chu [...]e: nor what hath been of some continuance, for E [...]rours are ancient, and Tares are sown when men [Page 47]sleep: nor what is b [...]st agreeable to humane w [...]s [...]dome, or grounds of Machivilian po­licy: That is earthly wisedom and sensuall, the bane of the Church: But what is best pleasing unto the Lord. Discern who seek themselues and who Christ, who are the ser­vants of God, and who worship Baal. And serue the Lord in reverence, kissing the Son, lest he be angry, and yee perish in the way of your desires. Nource up no longer such cruell children as destroy their parents, and take all in time to themselues, as all doe to whom Princes giue more then they should. Nource the Church, and be as rain to the new mown field, refreshing the righteous of the land, that many soules may blesse you.

SECTION III.

HAving hitherto treated of some mayne grounds of the Magistrates authority, the pillar of arbitrary government. It re­maines to come to the controversie concer­ning the persons by whom the Church is to be governed. In handling whereof, I de­sire the Christian Reader, well to weigh the grounds against the form so much extolled now a dayes.

I know there are three special things that [Page 48]make men, otherwise not evill-minded, qu [...]te rej [...]t our cause: wh [...]ch hee that w [...]ll j [...]dge [...]ght of, must lay aside, else he shall b [...] bl [...]nd [...]d, so as he cannot d [...]scern the truth.

1 The first is long and ancient custom in the Church of Christ, wh ch to many is a law stand [...]ng in great force. For th [...]s first po [...]nt know, there is no prescription against the King, m [...]ch lesse against the King or hea­ven; and even the best Churches haue had bad customes (w [...]tnesse the Patr [...]a [...]kes Pol­ligamy) in do [...]ng evill, and the omission of the feast of Boothes, which was not kept from Ieshua till Iosiah. Therfore thou must not so look what this or that man that were before thee, haue done, as what Christ the ancient of dares hath commanded thee to doe. And the longer by any forged evidence his right hath been kept from him, the more s [...]ould every one striue in his place, to set him in posses [...]on again.

2 A g [...]eat Obstacle is the allowance of the Magistrate of this government; therfore s [...]ch as stand aga nst this form seem to dero­gate from Pr nc [...]s authority. For th [...]t then, though I know t dangerous to meddle w th [...]uch persons, yet the controversie be­ing tw [...]xt God and man, who feares not the [Page 49]Lord more then all men? Therefore this must firmly be held ever: That the best Princes are subject to command & appoint things unlawfull and hurtfull to the people. Thus did David in numbring of the people, thus Salom [...]n. 2 The Magistrate is overborn with shews of reason, as though this were the most profitable form. So the sinne lies heavy upon them that perswade him. 3 They that are the Defendants farre more incroach upon the Magistrates right then we doe. As, God willing [...] all be shewed in the things that follow hereafter. 4 Reade in Hos. 5, the great sin of the Is [...]a [...]lites for fol­lowing the command of the Prince in sub­jecting themselues to the Trad tions then in force. For Magistrates, as they haue all au­thority from the God of heaven, so ought they and all others to obey absolutely, so far as may stand with his good pleasure. Men must not like flattering Athiests, imagine that Princes commands, e [...]ther justifie evill, or abolish the nature of that wh [...]ch is good.

A third let is old Adam, yet raign [...]ng in men, which is the greatest enemy to the Kingdom of Christ; and in this, [...]gnorance in many makes them stand for the present government, dreaming that we would haue a strange confusion in the Church of Chr [...]st; [Page 50]not conceiving what order was established in the Apostles time, and that this order now in place, keeps out the order which the Lord himselfe hath established.

Therefore, reade first I beseech you bre­thren, and then judge righteous judgment: we would haue Christ raigne over all, and each keep in that compasse he hath appoin­ted, doing their severall offices, without intermedling with strange businesses, which weaken and unfit them for the Churches service. A second argument of corrupt na­ture is carnall desire of liberty, which is the strongest adversary to beat down and van­quish. For men haue ever resolved to break the bonds of Christ, and not to haue him raign over them. This makes many to rage and blaspheme the contrary form to these times, because they are like untamed heyfers that cannot bear the yoke of Christ. This should rather perswade against this present form of government, since men naturally are enemies to God, and cannot brook the Ordinances rightly to be administred: and s [...]condly that to suffer men to haue their own will, is a thing most dangerous to them, as to the Israelites in choosing their King, or obtaining Quailes. Oh consider, thou man, that art called a Christian, how thy disobe­dient [Page 51]life causeth the way of God to be evill spoken of, and so thou layest stumbling blocks before Papists and Turkes, and bringest fearfull woes upon thy selfe. This comes in part for want of strict discipline: and therefore be content to deny thy selfe, and fall not upon Christ. And ô yee that sit in the throne of God, make way that Christ this King of glory may come in, and set up his throne amongst us out­wardly.

Many objections against this truth are brought, especially the antiquity of Dioce­san Bishops, which haue been even since the Apostles times: the seven Angels, Rev. 2.3, they say were Diocesan Bishops, and Histo­ries mention the being and continuance of them in the Church. To this it is, and may be truely answered. That there are di­vers kinds of Bishops. 1 Apostolicall, which onely are parishionall, these were Pa­stors, Teachers and Elders. 2 Such as were Pastors onely, though over many Churches, such were the Bishops of the Primitiue times. 3 Diocesan Bishops which came in afterwards, and so they rose till they came to the Popedom. That Diocesan Bishops were in the Apostles times, it wants all shew of reason, as is proved sufficiently before. For [Page 52]that out of Rev. 2. & 3, I referre the Reader to the discourse betwixt Mr. Downam, and the Answerer of h [...]s Sermon. Onely consi­der, that cannot possibly be meant of Dio­cesan Bishops. For Acts 20, Paul left none such, but there all Elders are Bishops. 2 All Ministers are Angels, therfore it can­not be meant of Diocesan Bishops. 3 It is against all h [...]istorie, both Divine and Eccle­siasticall to bring in any such consoc ation of Churches, witnesse the Centuries. 4 The Lord, if there had been divers Con­gregations in those places would haue spo­ken, as Paul doth Gal. 1, To the Churches of Galatia; to the Angell of the Church of Ephe­sus, &c.

1 It may be demanded how these could creep into the Church, and men never espy them? Answ. Those first times were very troublesome, which cunning and deceitfull men make their advantage, for they fish in troubl [...]d waters best of all.

2 In Cities there was but one Congre­g [...]t [...]on when the churches were first planted, and so but one Pastor, which was called B [...] ­shop onely; which when the Church increa­sed & more congregations were established, yet continued his carefull oversight (which was then his Bishoprick) not so much for de­sire [Page 53]of preeminence, as either of ignorance of his duty, in this kinde, or provident care and respect such had of their brethren.

3 Men gaue reason and ca [...]nall policy too great rule both in ceremonies and disci­pline, and the Church then labouring with content [...]ons, thought that the appoint­ing of one over the rest, would bee a meanes to still all, and keep them in or­der.

4 Men being chosen at first as arbitrators rather then Iudges; for the excellency of their graces, and deserts to the Church, then for any authority of their places; Others following in the same seats, of more ambi­tious spirits, though inferiour in gifts, did challenge superior [...]ty by a kinde of succes­sion.

5 The dignity of the Cities, and li­berallity of the first Emperours, did much help forward this businesse, not intending any hurt: For the mystery of iniquity did worke cunningly and invisi­bly.

Having removed out of thy minde, what blinds many an eie, now a little consider what grounds the Scripture af­foords against this form of government. And first that, Luk. 22.24.25.26, wh [...]re [Page 54]the Disciples contending who should be greatest, our Saviour remoues this conce [...]t, by shewing them plainly they stroue for that their condition was not capable of. For the k [...]ngs of the Gentiles and their officers, haue both t [...]mporall authority and great Titles fitting their estate, But you shall haue neither such authority one over another, nor such titles: but he that is greatest in gifts and re­spect, let him arrogate no more over his brethren then if he were the least. This place is plain, not onely against ambition, but su­periority in degrees, authority and titles. 1 Because it is made a property incommu­nicable of Princes and Civill Magistrates to haue such authority. 2 Because Christs Kingdom must not be like the kingdoms of earthly Princes, but like Christ conversing amongst his schollers. In the 27 vers. hee shewes directly though we were masters, yet we should be amongst them that are under us, as if we were servants. The first part therefore shewes their foolishnesse in desi­ring that which could not be given them, which was indeed ambition: The other re­proues their desire of commanding and Lording over their fellows.

2 The second Argument against Lord ruling Diocesan Bishops is from Acts 20.28, [Page 55]where the Apostle shewes the office and nature of an Apostolicall Bishop, which is a person set over a flock by the Holy Ghost, to feed that Congregation of Christ with others: Heere by feeding according to the usuall manner of Scripture Discipline is meant too, as may be gathered from Ezech. 34, and Ioh. 20. In which places feeding ex­tends to all Ministeriall duties, whereby the good and salvat on of the flock may be pro­cured. This place proues, 1 that there should not be one alone, but many, which haue the care of the same flock. 2 That they are all bound to tend the flock, exerci­sing discipline to the same; for the Apostle speaks to all. 3 Though there be difference in respect of the dispensation of their Mini­stery, yet they are alike in respect of the ge­nerallity and extent of their charge, second­ly, in that all are to concurre and haue their severall gifts and diligence imployed both in doctrine and discipline. 1 This place up­on this ground quite overthrows Diocesan ruling Bishops, because they are alone. 2 They haue no pa t cular flock, and so by consequence are no Ministers. 3 They chal­lenge sole jurisdiction to themselues and their officers, debarring all others from medling.

[Page 56] 3 A third place of Scripture 1 Pet. 5.1.2.3, Elders are to be [...] overseeing the state of the flock over which they are. If therefore the Elder and Bishop bee all one, and that the Lord hath put no d [...]ffe­rence b [...]twixt them, then there ought not to be one alone, which either is to arro­gate the name or nature of Bishop. This place is strengthened from the place fore­alledged Act. 20, where the Elders are first called Presbyteri, afterwards Episcopi: This is plain in Tit. 1.5, compared with the 7 vers. where Elder and B [...]s [...]op are all one. Where God hath appointed many to one common businesse, man may not restrain it to one. This is to adde to one, and dimi­n [...]h from others, both which bring c [...]ses upon the doers.

4 Phillip. 1, There were divers Bishops in one Cit [...]e, therefore in those times one alone had not any such Diocesan Bi­shoprick, as ours claym. All that were exercised in any Ministeriall function, or imployed for government, are saluted by the name of Bishops: Therefore it is plain, one alone was not Bishop, nor one more then another; By which may bee shewed plainly, that the Angell Revel. 2, signifies the whole body of the [Page 57]Ministery: For Metaphoricall places must be expounded by plaine places. So Psal. 34.8, & 79.2, and in many other places.

5 Ephes. 4.11, 1 Tim. 3.1, where the Apostie describes the Ministers and Officers of Christ, he hath not mentioned any such one which should haue the superiority and jurisdiction, which proues firmly there ought to bee none such: for no work, no office. Now the holy Ghost hath not assigned any such work to any. 2 The Ho­ly Ghost describeth most exactly the office of the high Priest, and his garments a­part from the ordinary Priests: So hee would now, if there had been any such order in them. 3, 1 Tim. 3, H [...]e describes the o [...]lice of Deacons and Widdows and would hee not these? 4 The Apostle salutes in his Epistles all Orders, Phil. 1.1, and there is no mention of a Diocesan Bi­shop.

6 Argum. Discipline is in the hands of the Ministers and Elders, & whole Church, Math. 18. Therfore not in one mans hands. This place is firme; for the Church is made the highest to which the last appeale is, and that which rents and severs corrupt mem­bers, from the body; This therfore cannot [Page 58]be one man: For Ecclesia ever signifies a company, and number comming together. All these places are firm, and mainf [...] plain­ly the unlawfulnesse of any Diocesan Bi­shop.

Now follow some reasons proving the same truth, that there ought not to be Diocesan Bishops.

Reas. 1. Christ measureth out gifts to all, according to the place and office they sus­taine and are to discharge. But no man hath gifts sufficient now to dischage this great and weighty calling, to execute discipline over a whole Province. That this is plain appears, in that the Apostles themselues appointed in every Congregation Discipline to be execu­ted, and did not arrogate authority over the Churches, but gaue charge that each Con­gregation should execute discipline it selfe. 2 It as hard, if not more difficult, to exe­cute discipline, as to feed all a Diocesse or Province, by teaching: But who dare arro­gate so much to himselfe? 3 Who is there now a daies, that hath an hundred times more sufficiency then an able Minister? which hee must haue by proportion, having so many charges under.

2 It is not lawfull for man to devise a calling and office which excludes any Ordi­nance, [Page 59]and Calling appointed by the Lord, for that never comes from heaven: But Dio­cesan Bishops exclude Elders that are ap­pointed by the Lord, as may appear, 1 Tim. 5.17, and [...]ha [...] more fully hereafter (God wil­ling) be shewed.

3 If Diocesan Bishops were from God they should haue place in the Church accor­ding to the quality of the work wherin they are exerc sed, and for which they are cheif­ly instituted: But they haue no place, ac­cording to the work of Discipline, vvhich is infe [...]our to the M [...]nistery of the word, as serving onely to make it effectuall; whereas they hold a place aboue the most painfull Ministers of the Word.

4 Appointing Diocesan Bishops, argues Christ Iesus of want of providence, as though he had not foreseen enough what is needfull and fitting for his Church in all times: wheras he is the wisedom of the Fa­ther, and one that sees all things in an instant with their circumstances; therfore could not but see what dissention would arise in his Church after his departure. 2 It argues Christ of want of power, as though Christ could not sufficiently procure the weale of his Church by his own meanes, except mens device, and policy concurred with all.

[Page 60] 5 It is unlawfull for carnall policy to devise any calling, and place it aboue the calling of God. This is like Ahaz his Altar, with the Altar of the Lord: But Diocesan Bishops are meerly a fruit of carnall policy, and placed aboue Pastors, Teachers and El­ders, which are appointed of the Lord. This Argument is firme, for things of Divine In­stitution, are most excellent, and most ne­cessary; therefore ought to keep their place, and order aboue all mens best in­ventions.

6 Any new government, where the Lord hath set a former, is a dispising of the Lord, because he can govern without it, [...] Sam. 8.7. If in the Common-wealth, as well in the Church.

7 Setting up this calling, robbes the Mi­nisters of their calling and being, therfore it is unlawfull: For Ministers by reason of Diocesan Bishops, are not rightly introdu­ced, they can not come in by the means and way Christ hath appointed, that is, by the election of the people &c. And they must be no further nor longer Ministers then they are licensed by them; As much therfore (as Gregory spake of universall Bishops) as is given to these, so much is taken away from the true and lawfull Ministers of God.

[Page 61] 8 It is a horrible and crying sinne to sub­ject the sons of God & members of Christ, to any one man in spirituall discipline: what then is it to subject the Embassadours of Christ that are sent by the Lord, and make themselue, when their Master hath given thē liberty, and freedom from such? This argu­ment is firm, because all Ministers are ser­vants of the Church, not Lords over the he­ritage of Christ. This is therfore to encroach upon Christs right.

9 It is great presumption to continue this form of government, which hath been so hurtfull to the Church already. Is not th [...]s to tempt God? wil not the burnt child dread the fire? Cannot long experience of for­mer and latter times, procure so much at our hands as that wee should preferre the Lords own Ordinance before mens inven­tions?

10 New Lords, new lawes: Altering the Governours hath [...]t not altered and changed the form and manner of govern­ing and rules and laws to be observed in dis­cipline: so that Scriptures are not now in such request, but men must make Canons of their own, therby to hold the people in subjection.

11 No new Lord spirituall but hee [Page 62]claymes further authority then the Lord hath given to any man on earth. So hath the Pope, so doe all that exercise Lordship in the Church of Christ: Because when men haue once past the bounds, they run further: as that authority Christ giues, and the Scrip­ture warrants, is not sufficient to [...]pho [...]d their kingdom withall, so doe these claim, not onely generall subjection, and an oath of car [...]on call ob [...]d [...]ence both of Ministers and people, which is great usurpation: but take further authority to appoint and insti­tute teaching ceremonies to stirre up the dull minde of man, to speak in their own phrase.

12 They that erect another strange go­vernment, withdraw their harts from Christ, and seek not so carefully to be taught by him, but rest like the Israelites in their King. This we see generally amongst us; as it was, and is in Popery, men trust others, them­selues mean-while ignorant and secure. So doe our ignorant; nay people more prudent to, trust the Bishops, as they are called, and never search the Scriptures then selues, to know such things, as neerly concern them, nor will credit the truth it selfe preached by others, that are the faithfull Embassadours of Christ, because of the supposed learning [Page 63]and knowledge in these men. This argu­ment is sound, because all occasions of sin, and especially idols, and corrivals with Christ are to be removed.

13 Christ promiseth his presence equally to every Congregation; therfore none may lay claym to haue such authority, as our Or­dinaries challenge: for where there is no speciall promise, there is neither priviledge nor authority. Now Ordinaries haue no spe­ciall promises made them.

14 No man ought to take any thing up­on him, except it be given him from heaven: these men haue it from the earth, Io. 3.

15 Donation of Princes is no sufficient ground for men to exercise authority over their fellows: 1 Because it is directly against Christs commandement; 2 Christ though he were the Sonne of God, yet had both an immediate voice from heaven to consecrate him, and the Word to proue his calling by: So Iohn Baptist, which examples binde us to haue a direct word for every calling brought into the Church.

In a word, how can men answer soundly and throughly, Popish arguments for Prima­cy, or overthrow that opinion which hath overthrown more soules, then any heresie, or heathenish dream ever in the world hath [Page 64]done; if they admit this superiority of Bi­shops over Diocesses? Wherfore in this re­spect I am perswaded, Christian Reader, thou dost easily see, that the Ministers that stand out against this, doe but that which thou and I ought to doe, striving for Christs Kingdom, and Priviledges, and Lawes to be kept entire to himselfe. And as his Prophe­ticall and Priestly offices, haue been suffered for; so must men suffer for this, and by suffe­ring they shall prevail.

Why therfore doe any speak against men in this kinde? since they doe it in loue to Christ, for the good of the Church, s [...]ewing all due respect to the Magistrate, notwith­standing in this they dissent from him, pro­curing the peace of the Common-wealth, as much as any in their places.

SECTION IIII.

NOw thou seest, Christ an Reader, the unlawfulnesse of Diocesan Bishops in the Church of Christ, because they exercise a spirituall authority, without any licence from Christ the King of his Church, to whom all authority is committed, and given by the Father, and from whom all that are lawful and profitable to the Church, receiue [Page 65]their installing. Frō hence then any one may gather the nullity of a Diocesan Church, which is a little to be stood upon, before we come to the things following a Diocesan Bishop. And first to show what we under­stand by it for our better proceeding. By Diocesan Church I understand the con­joyning of many Congregations under one mans government, commonly called the Bishop of the Diocesse. That this is plain­ly divers from; nay, contrary to the consti­tutions of the Church of the Apostles, it may appear by these grounds following.

1 Neither Christ nor his Apostles left any such canons for ordering of the church: which certainly they would not haue omit­ted, if they had judged this form best and fitting: For they set down both by precept and example what respect and regard is due to other Churches; much more would they haue set down what respect men owe to their Diocesan. And particularizing the du­ties of servants to their Masters, and peo­ple to their Ministers. Did they not adde some precepts how Minister and People should obey their Ordinary? This argument holds firmly, especially considering the A­postle Iohn survived all the other Apostles; who saw the state of the Congregations, and [Page 66]wrote the prophecie of the future estate of the Church, what it should suffer. Without question if there had been any such innova­tion, he would haue mentioned it.

2 Our Saviour Christ Mat. 18, from the reproofe of one or two, referres it to the Congregation, not to a Diocesan Bishop, and ratifies in heaven what they doe in his name he [...]re on earth: If they could produce any such promise, and direction for their Dio­cesan Bishops, we would with all willing­nesse subject unto them; for we stand out for Christ, not for our selues.

3 The Apostles wrote unto the Chur­ches as Parishionall, not Diocesan Gal. 1.2, to the Churches of Galatia, 1 Pet. 5.2, which argues that [...]n these dayes they were free and entire, not having such dependance of an other by bond and duty.

4 Every Congregation had power to ex­ercise all discipline; to elect their own offi­cers, and to depose, as occasion and neces­sity required, 1 Cor. 5, Rom. 16, Cenchrea had her Deacon, and was a Church, Ioh. epist. 3, Acts 14.

5 The Apostle Iohn reproved Diotrephes that affected superiority 3 epist. and that he cast out such as the Church would haue re­ceived, or rete [...]ned.

[Page 67] 6 There is no such title given to any in all the Scriptures as argue they had any so­veraignty or rule over other Congregations: Now titles are Symbola rerum, notes and evi­dences of things signified by them, and the Scripture giues each other for the purpose and office fitting titles.

7 It was in use in the times of the primi­tiue Church, as both the Acts of the Apo­stles, and the Ecclesiasticall history wit­nesse, that one Church should help an other in all duties, both in soule and body, with­out exercising authority one over another: so did Ierusalem, Antioch, and Samaria. When they doubted in like manner of any questi­on, if private answer, could not satisfie pub­lique Synods were appointed, Act. 15, other consociation then this, the Church knew none, till at least three or foure hundred years after Christ, neither can an Author of credit be brought to the contrary, as witnesse Centuriae Magdeburgenses.

Now as this Diocesan Church hath no ground in Scriptures, nor in antiquity, till things began to decline, so neither can it haue any being in true reason, as may appear by these Reasons.

Reas. 1. Because whole Christ is where his Word is preached and Sacraments admi­nistred. [Page 68]There is his whole Kingdom. This is Bucers Argument to proue Discipline in every Congregation, and not to haue them depend one upon an other: in eve­ry Congregation there is the Word and Sa­craments.

2 It is most fit in all sense, that the Mini­sters which teach should also exercise Disci­pline, as those which haue most exact know­ledg of the persons amongst whom they liue: Secondly, as they that are to giue ac­count for the people: And thirdly, that preach to them, and therfore are to govern thē outwardly, which is lesse then to preach. Fourthly, as they that are hereby to maintain there respect and place by the sword which the Lord hath given them.

3 This conceit raysed up by the Pope, and partly holds him up till this day. For if there may be Diocesan Churches, why not universall? Both spr [...]ng and are groun­ded upon the same sandy foundation of carnall policy, and from time to time still nourished by Ambition. Why doe men then take the one, being alike, and leaue the other?

4 This excludes that holy communion which every Congregation might haue one with an other, as it was in the Primitiue [Page 69]times; when they sent to the neighbour Churches, who were not slack either to send Ministers or letters, wherby they might be informed, and receiue satisfaction in all doubts: wheras now many Churches are bound to one mans pleasure and arbitra­ment, whom by his definitiue sentence de­termining matters, (though never so unrigh­teously) men are bound to obey as their ordinary, without further adoe.

5 The Lord was wont, howsoever the Apostles and Prophets were ceased, yet to raise up men of excellent gifts and graces, who like the Iudges amongst the Israelites with their light, after a sort directed the whole Church; not by any authority: but as the Modern Divines, Calvin, Beza, Bucer, P. Martyr, and the rest; by manifesting the good will of the Lord. Now men by bring­ing in this devise of theirs, haue stopt the course of Gods blessing, as much as in them lies.

6 This hath brought the people to ex­ceeding trouble, bondage, and costs, it brings in a rabble of Appa [...]ators, that sell sin, and procure pardons for others: which doings, & officers, with the Proctors and the rest, what blemish are they to our Protestant reformed Churches? To conclude all with that place [Page 70]before mentioned, Acts 20, Ministers are to take heed to all their Flock, which these can­not doe. Secondly, they must be set over the flock by the Holy Ghost: Now what hee doth, hee doth by the Word, which is flat against these, therfore there is no Diocesan Church. Thirdly, neither can whole Dio­cesses and Provinces come together to hear their Shepheards and Pastors, which were fit: wheras thus in all their life many neither see nor know him that pretends to be over them as their Bishop.

7 Is not this a tying of the Church to places and persons, to binde men to Bishops seas, like that sea of Rome?

Wherfore, Brethren, yee that haue been deceived, think not scorn to learn from one inferiour farre in gifts, in these things: But hearken to the Lord, that it may goe well with you. You see you haue no evidence for these places, but prescription and pos­session, which though with men they may seem good, yet with the Lord, they are no­thing: he respects not custom, nor long continuance of time, but the right, and that which was from the beginning. Wherfore look, as the men that had marryed them wiues of the heathens at Nehemiaes com­mand, put them away: so since you haue un­dertaken [Page 71]a strange charge, such as the Lord forbids, dare not to continue not. He that will forsake father and mother, house and lands for Christs names sake, shall receiue an hundred fold even in this life, besides as­surance of heaven. A great reward is in this promise of God, and should be valued by you more worth then all the present ho­nours and possessions you are endowed by man with all. Wherefore consider what an offer the Lord makes to buy your places of you, wheras he might throw you out as usur­pers: at a deare rate, he offers an 100 fold. If men should make but such an offer that were well able to perform it, and thereto binde themselues, would not your hearts be glad like the Levite, who having served Mi­cah, being offred a great place, to be Priest to the Tribe of Dan, made no question? Why, think brethren, God is most true, and all-sufficient, and he that writes this hath expe­rience of it, wherfore neglect not such great kindnesse of the Lord offered unto you. And look as David said to the men of I [...] ­dah. Why are yee last to bring home the King? so may I say unto you, why are yee so back­ward to bring Christ into his Kingdom? As your places were the means to set up An­tichrist in his Throne; so let your volunta­ry [Page 72]forsaking of them be a meanes to pull him down. Oh think what a blow it would giue him, and how it would shake and over­throw the very foundation of his house. You know not how many might be woon by this: you know well Sampson, that hee might be avenged on the Lords enemies, laid down his life. So, much more, should yee part with your state and pompe, which is but vanity, and will fade like as the grasse and floure of the field. You know one of your Predecessours, who left off his Bi­shoprick, as too heavy a burden for him. How should your names flourish in all after ages? Wheras if you doe continue, you make your selues guilty of the sinnes committed in and by those callings before. You shall fulfill the measure of your iniquity: you shall corrupt other Nations for a while, as the Pope did, and then know for a certainty, that either you shall be given over as doggs, as hee hath done the beast of Rome, or else the hand of the Lord will be in terrible manner against you. You cannot but dis­cern how unprofitable; nay, how hurtsome you haue been unto the Church of God, if you well consider but the present times. Oh let not coveteousnesse or ambition make you stop your eares, or be like the stiffe­necked [Page 73]Iewes, that gnasht their teeth at the sharp reproofe that Stephen gaue them. But hearken to me, that God may hearken to you. Take these things from loue in him that writes, who seeks your good, and having begged it at the hands of the Lord, hopes at least in some to see it come to passe.

SECTION V.

FRom that jurisdiction which these men claim, we come now to their temporall sword, the best weapon to defend a bad cause withall. In handling whereof we shall be the more sparing; because it is both more evident to all, and more largely stood upon by others. Herein the

1 Ground is our Saviour [...]. Refusing to devide the inheritance betwixt two brethren, who was all-sufficient, because it was with­out the compasse of his calling, to leaue an example to his Ministers to the end of the world what to doe. Though it may seeme profitable, and a great meanes of good, as this might, yet it proues contrary, for things proue not according to mans pur­posing, and intendment of them, but to the Lords institution, and appointing of them.

[Page 74] 2 Ground, Christs Kingdom is not of this world, Ioh. 18.36, not an externall king­dom, as learned Whitakers obserues against Bellarmine, but internall. These differences a [...] assigned by him, 1 outward Kingdoms haue certain and visible Kings, Christ is a heavenly King, acknowledged not seen by the eyes. 2 in externall Kingdoms subjects a [...] governed civilly, Christ governes his spi­ritually. 3 Externall Kingdoms are groun­ded and upheld by power, riches, armies, and outward succession, but Christ preserues his Kingdom by a secret power and force. 4 Outward Kings are ordained for outward benefites of this present life, Christs king­dom is in spirit and inward blessings: Wher­fore Christs Kingdom should endure, [...]f all Princes in the world be against it. As [...]s there affirmed [...]n h s first Question, Whether the government of the Church be Monarchicall?

3 Our Saviour Christ directly affirmes, that he sent his Disciples as he was sent, be­ing baptized with the spirit, and so the Apo­stles before they went their embassage, were sent to preach, and therfore were to rule with the power of the spirit, not by any externall o [...] humane power.

4 Our Saviour forbids his disciples to exercise authority over one an other, as [Page 75]Kings and Princes, as is shewed before This place is firm against the temporall sword, so alledged by Mr. Whitakers. What hath a Bi­shop to doe with Empire or government, a Priest with a Scepter? Christ leaues no such power; nay, plainly forbids, they should be temporall Princes. This is the voice of the spirit of God.

5 The Apostle Paul, 2 Tim. 2, saith, No man that goeth a warfare entangleth himselfe with the businesses of this life, that hee might please him that hath chosen him for a Souldier: whence it is plain, every man is bound to attend on that office, and bend himselfe therunto, wh [...]ch the Lord hath assigned him. 2. That men that doe not so, cannot nor doe please the Lord; therfore to entangle themselues with the businesse of this life, is against all heavenly wisedom.

6 1 Pet. 5.3, Ministers are charged not to rule over the heritage of the Lord: To wh [...]ch place I doubt not, but if the adversa­ries had the like for them, against Elders, they would not doubt to throtle that Ordi­nance of God. If any say, this place cannot be meant of temporall authority, because they could not haue it in those times, Princes being so adverse to them. To this, the an­swer is easie: first, the Apostle wrot this [Page 76]for us also that should come afterwards: secondly, then they might affect it, and seek it, and over the Church after a sort usurp it, the people standing [...]n such awe of the Mini­sters in those times. And there is in this place an excellent motiue to disswade from Lording [...]t over the people, for they are the inhe [...]tance of God and of Christ, and it is dangerous to challenge dominion over his possession. 2 There is as excellent a way frewed whereby they might draw on the people, and b [...]ter then by compulsion, that is by g [...]ving good example unto them, which by taking th [...]s upon them, is left off.

7 The Apostles would not leaue their calling of the Ministery of the Word to pro­vide for the poore, which is a duty ve­ry necessary in it selfe: therefore who is he that makes conscience of profiting the people, and the discharge of his Ministe­ry, that dares offer to take this charge upon him.

Besides these plain grounds, plain rea­son evinceth the unlawfulnesse hereof, For,

Reas. 1. To undertake such another cal­ling, as makes a man unfit for each, is meer­ly unlawfull and [...]nprofit [...]bl [...]: herein hee [Page 77]wrongs the Church and Common-wealth. So doe th [...]se men, For who is sufficient for these things? saith the Apostle, speaking of the Min [...]stery. And if these bee a burden great enough for any of the greatest gifts to goe under: what if an other be laid upon the same mans shoulders? Sure hee can carry neither, but must n [...]cessarily e [...]ther cast off the former, or quite sincke under both.

2 It wrongeth Christ, as though hee could not, or would not defend his Church, except his servants, like Peter, should fight for him, with an outward sword. Cannot he stir up Magistrates, and the spirit of prudence, to be as nursing Fathers, to his Church.

3 This makes the Ordinances of Christ, Excommunication, and other Censures, to be of none effect nor regard, when they adde such corporall punishments themselus. This is plain; for who respects their Excom­munications now a daies.

4 This was not seen in the Church, till past 300 yeares.

Wherfore, as our Saviour said to Peter: Put up thy sword, he that taketh the sword shall perish with the sword; so let all men be wise and learn well to use the sword of the [Page 78]spirit against their own pride and ambition, and the sinnes of the times in others, and no doubt they w [...]ll soon leaue off that temporal sword. What that reverend Whitakers speaks to the Bishop of Rome, That if they had any spark or drop of piety and Rel gion, they would leaue this sword. So say I to you brethren, (disda [...]n not what was spoken by him) for Religions sake leaue this to the civ [...]ll Magi­strate, whose it s: Else know, you take from Cesar, and the State, that which nei­ther is nor can be yours. And though you th nk, l [...]ke Peter, to smite your enemies with this sword, y [...]t you profit not Christ, nor w [...]ll he b [...] thus defended by you. And un­doubtedly look, as the Kings of the earth s [...]all waken out of that slumber, wherin they a [...]e as drunk with the cup of the whore, and burn her up, and destroy her w [...]th those swords that haue fought for her, and defen­ded her: So though Protestant Princes suf­fer you, and giue you authority for a while, for the t [...]yall of his servants, yet the Lord will ra [...]se up the spirit of some (who knows how soon?) that shall require at your hands the hurt you haue done with th [...]s sword, and take away your authority and honour, and make you naked.

SECTION. VI.

THE next controversie touching D [...]o­cesan B [...]shops is their t [...]tles; which though [...]t may seem a matter too n [...]ce & smal to b [...] [...]nsisted on; because so many worthy D [...]vines haue past it over, and made nothing of [...]t: yet if we consider what danger hath come to the Church by varying and altering words, and how str [...]ct the servants of God haue been in some cases, it will not be amisse to giue some tast of this matter in hand: es­pecially since our opposites a long while were content to claim, and hold this their authority onely from the Prince, but now cla [...]m it as from God, therby condem­ning all other Churches in the world that haue the D scipline of God amongst th [...]m. But to proceed to the matter.

1 It is directly against Luke 22, where our Saviour forbids all humane pompe, ei­ther in honour or t [...]tles: Be not called Graci­osn Lords: As though he should say; It shall come to passe that great places, dignities and stiles shall be offered you, but accept not of them, for it shall not be so amongst you: whence it is plain that all that will bee suc­cessors of the Apostles, must not enjoy such [Page 80]titles as belong to the great men of the world. So as this place contayns worthy reasons to disswade and shew the unfitnesse of all such things. 1 Th s is the property God hath annexed and coupled to the Ma­gistrates, who are called Gods, and it is most fitting they haue such externall pomp. This Argument is firm; for may they doe wrong to th [...] C [...]v [...]ll Mag [...]st [...]ate, as they doe if they usurp his titles? 2 Christ himselfe hath no such Titles, but was as a servant. 3 All of us are here abiding with Christ in his temptations, and it is no time now in this great combat to bee expecting great titles. 4 Our Kingdom is not of this world, but Christ hath purchased and provided for us a Kingdom hereafter, and there shall the glory of the Ministers chiefly be revealed. These Arguments make as much against titles, as they doe against the authority of Ministers.

If it be said, then Princes and Mag [...]st [...]ates may not haue these t [...]tles. The answer is plain, the Lord giues them in a speciall man­ner to their Callings, and denies them to the Ministery. 2 The Lord will haue his glory and Maj [...]sty externally to shine in Princes, and the [...]fo [...]e they haue all allowed for mag­nificence and st te: But his glory in his Mi­nisters, hee will haue shewed in his gifts up­on [Page 81]them, and the exercise therof.

2 Argum. It is Pharisaism, either to affect law full titles, or challenge or assume such as are any way derogatory to Christ or our brethren, to Christ when there is one Lord, 1 Cor. 12, Ephes. 4. Men claim this to be Lords over his heritage, to exercise a gene­mission and power, and that unlimited, with­out preach [...]ng of the word to them whom they rule over: this is against Christ, and their fellow-servants. 2 To be masters in many things, to be heard for them selues, and teach without instruction from Christ, as in th [...]ngs either substantiall or for order, to thrust upon the Church what they haue no warrant from the Word for, but onely authority, and because they are the Church; This is against Christ. 3 To be fathers to the chu. & to beget Ministers, & giue the H. Gh.

All these are derogatory, which all may see to be the meaning of the holy Ghost, both to Christ, and the true members of the Church. For Christs Kingdom and Lordship is usurped after a sort by the for­mer: His Propheticall office by the second. Thirdly, his Priestly and Kingly office both, by the last. For it is his priviledge to send out Ministers to giue the Holy Ghost, and blesse the people. To the members, who [Page 82]are subjected to men in outward discipline, forb dde [...]; Be not servants to men; to men in teach [...]ng, wheras we are commanded to hear Christ, and him onely. To men in ordayn­ing, and such speciall blessing as they seeme to bestow both by imposit [...]on of hands, and confirmat [...]on, wheras all Ministers haue alike power for the ministeriall dispensat [...]on of these This Argument is plain, neither can any deny it, that is not possest with a Pha­risaicall spirit.

3 Ap [...]stles, Evangelists, Prophets, Pastors, Teachers, never had any such T [...]tles, nor gaue any such one to an other, Peter calls Paul, beloved brother. So in that famous councill at Ierusalem, the councill stiles themselues, Apostles, Elders, and brethren, called Barnabas & Paul &c. men beloved, 1 Pet. 5.1, Peter calls himselfe Elder. But these men, as if they were abashed to make known their calling of the Min [...]stery, stiles then selues like Earles, as Richard of Canterbury &c. as though that were more pl [...]asing to them to be like the world in state and honour, then Christ and his Apostles.

4 The names and titles of Archbishops, Metropolitan &c. came not in till past 300 yea [...]es [...]fter Christ, when the Church began to d [...]cline, and changed into an earth­ly [Page 83]Monarchy, and the H [...]erarchy of Rome to be erected and established, when Bis [...]ops began to haue civill authority granted them; and Bishops were chosen, some of Magi­strates and great Lords, as histories ment [...]on: wherfore this was, and is a property of Antichrist to arrogate such high glorious titles.

5 Bishops haue no authority over Mini­sters, nor are capable of civill authority by the Canons and Lawes of Christ, wherfore they are not to haue any title. For the Argu­ment is firm: Titles being symbols and notes of the things, are to bee denyed to such as haue not the nature of the things.

6 Wordly and earthly titles, make men to be thought onely of the world, and so procures but worldly reverence, looseth the true respect which is due to the Ministers of the Gospell.

SECTION. VII.

THus thou hast been lead (Christian Rea­der) a long time to see the nakednesse of these men, that vaunt it out so glor [...]ously in the world, wherby may many questions be resolved.

Quest. 1. Whether it stands more for the glory of God, and the good of Church, and Kingdom to suffer these men to hold the government in their hands, and not per­mit the Ministers to preach and exe [...]cise dis­cip [...]ine, or econtra?

To this it is plain, that the Magistrate is to doe to them, as our Saviour Christ dealt, Ioh. 2, in whipping out buyers and sellers, and money-changers; these might better come into the Temple, then these Bishops into the Churches of God, and had more necessary use, but they had abused holy things, and made it a den of theeues.

First, consider a little, gentle Reader, and the Lo [...]d remoue prejudicate opinion f [...]om thee, what these doe to the Church and Common-wealth. I appeal to every mans conscience, wh [...]ther they are not, and doe not shew themselues enemies to the sincere preaching of the Gospell, the scepter of Christs Kingdom, and the glory of our land.

Secondly, doe they not lay heavy bur­thens upon Authority, laying all the wrong they doe upon his Majesty, and so work a hard conceit of his Majesty in the hearts of his best loving subjects, as though it were his will men should [Page 85]bee put out, and silenced, not convinced before by Scripture, which was his Ma­jesties pleasure?

Thirdly, doe they not cause great pro­fanenesse in the land, which weakens any K [...]ngdom?

1 By their own preaching, seldom, cold, generall, unfitting the times and seasons, calling good evill, making sad the hearts of Gods people, and st [...]engthning the hands of the wicked, that none can return from his wickednesse.

2 By their disgracing and troubling the most zealous servants of God, which cau­seth gr [...]at offence; and they in this case are guilty of the overthrow of many a soule, which by such persecutions is turned out of the way.

3 By sending forth such a rude Mi­nistry, as cannot deliver the counsell of the Lord, nor giue every one their portion in due season, but a [...]e blinde guides, making many fall into the ditch with them.

4 By enacting, and continuing such Canons in force as keep out many able Ministers, thrust out those that Christ him­selfe hath sent, as they cannot deny themselues, make many a one break peace [Page 86]of conscience to undergoe them, and to loose his gifts in a great measure: Besides discomfo [...]t in his calling, and grieving others, making many also to spend all their study to just [...]fie the ceremonies, which are now cont [...]overted, and setting a fire the house of God, and making way for Anti­christs return.

5 They bring the ordinance of God in­to contempt, through their slubbering, co­veteous and profane handling of them. Who respects the Sabboths, ministry of the word, o [...] c [...]nsures of the Church?

6 Doe they not take authority from his Majesty to execute statutes against Papists, and yet suffer them contrary to his Majesties pleasure, and to the indangering of his royall person and State?

7 Then bad example in specches, seeking the world, &c. and their servants profane licentiousnesse.

Fourthly, they haue much living, which they prodigally mispend and ryot out in pompe and vanity, to their own hurt and othe [...]s.

Fifthly, doe they not oppose and directly deale against the Statute Laws of the King­dom, and seek to bereaue his Majesty, and loyall subjects of their inheritance?

Sixthly, doe they not impoverish many of the Kings subjects by their proceed [...]ngs, wh [...]ch h [...]nders them in their Callings, the common serv [...]ce all owe to the K [...]ng and Countrey, and disables them from such taxes as otherw [...]se they might be able to dis­charge? The Mag [...]st [...]ate [...]s bound to keep and see kept both Tables, and to remoue what hinders the observation of either; which these men doe, in every mans judge­ment well weighing things.

Wherfore the conclusion is easie, I doubt not, and will be assented unto. For what good heart can endure such a heavy burthen to lie upon his Majesty, as these men lay up­on him: howsoever they would seem to be his onely friends, and please him in every thing, like Baals false Prophets.

Quest. 2. Whether a man may yeeld obe­dience unto them?

Answ. Not in that authority which is proper to them, and comes from themselues as they are Bi [...]hops: 1 This is an acknow­ledging of them: 2 Men must stand fast in their Chr [...]st [...]an l [...]berty, Gal. 5.1, and not suf­fer men to rule over t [...]em at their pleasure, Col. 2.

Quest. 3. Whether are Minist [...]rs to be or­dained by them?

Answ. 1 One man onely hath no au­thority but rather many together ought to lay on their hands.

2 All Ministers may ordayn as well as a Diocesan Bishop, having the like authori­ty and succeeding the Apostles, one as well as the other, which in the primitiue times was usuall.

3 None may receiue their authority from them, so as they should be their sub­stitutes.

4 Every congregation hath power, from Christ as hath been shewed, and was practi­zed in the primitiue church.

5 They require both canonicall obedi­ence and subscription to their decrees.

6 It is doubtfull, whether they are Mi­nisters or no, since they are not elected by any people, nor haue any particular flock, neither doth the holy Ghost set any such over his people.

7 Ordination ought to be performed with fasting and prayer. All which he that considers well, and makes conscience will discerne easily what is best to be done.

Qu. 4. Whether may men giue titl [...]s un­to them or no?

Answ. Consider well the former grounds, and to this adde;

[Page 89] 1 This is a confession of the mouth.

And 2 it is an acknowledgment of sub­jection due unto them.

3 It is a lye, when they are not Lords, and we know it.

4 Though their Lordship seem to bee civill, yet the ground is spirituall, their Bi­shoprick authority following the same.

SECTION VIII.

NOw lest any should think wee rob the Church of much good, and bring in confusion with abolition of these Diocesan Bi [...]hops, therfore [...]t shall be re­qu site in the next place to treat a l tt [...]e of these officers, which the Scriptures men­tion in the t [...]m [...] of the new Testament, which are chiefly the Elders, which are to assist the Ministers in the guiding and gover­ning of the Church.

They are called Elders in respect of their age, and office, which was to govern with the Ministers, and perform all private du­ties for the good of the congregation, as necessity required, as to pray w [...]th the sick, to admonish, reprou, and joyn with the Mi­nister in excommunication, to ordain offi­cers for the congregation, and to provide by [Page 90]all good means for the outward good of the Church. That these ought to be [...]n eve [...]y Congregation, we hold firmly aga [...]st the maintainers of this strange and uncouth dis­cipline. And it may appear first out of Math. 18, where Christs institutes what is needfull for the Church, whereof this is one: secondly, the Church doth what it doth, not confusedly, but by the ministry of some: thirdly, the promise is made [...]n bind­ing and roosing to two or three, which im­posts that though the right of the keyes bee in the whole Church, yet the Ministery ther­of is in some few selected and chosen out for that purpose: Our Saviour alludes to the custome of the Iewish Synagogues wherein there were Eld [...]rs.

But howsoever this place may seem too weak, at first sight to build the erection of this office upon, yet the practise of the A­postles withall compared, and the directions they haue left to the Church in this case, will put all out of doubt to him that wrangles not for himselfe, and to please men.

To goe along therfore in the Scripture, and first the Acts of the Apostles, which conta ns a type and map of the prim [...]tiue times, and purest Chu [...]ches that ever were in the world, ment [...]on these, Acts 15.4, & [Page 91]22, wh [...]ch place cannot be understood but of such [...]u [...]ing Elders of the people as were amongst the [...]ewes, not of teaching Elders. For the Apostles were as the Ministe [...]s, and did perform all Ministeriall duties, having none their Curats under th [...]m as Bishops had afterward. For Evangelist, were to ac­company the Apostles in planting Churches, neither [...]s there any mention of any such here. 2 They are d [...]stinguished here both from the Church called the brethren, and Apostles. Neither can this title be under­stood of Pastors, because the Apostles were wont to appoint them onely when Chur­ches were gathered, and they were to leaue them, as may appear, Acts 14.23, & Tit. 1.5. 3 These here mentioned are as assistants to the Apostles, governing and ordering the Churches businesse, as both here, and Acts 21, where they are present with the Apostles, and in none other office nor use imployed but onely this. Lastly, Paul and Barnabas, and some others, came up to Ierusalem to the Apostles and Elders which had ca [...]e of the Discipline, and Religion with them.

The third place is Rom. 12.8, he that rules in or with dilligence; where first the Apostle distinguisheth this ruling, both from the mi­nistery of the Word, and from distributing [Page 92]and shewing mercy. Hence therfore there must be some to rule in the church. 2 Men are charged according to their callings and measure of gifts received, to exercise them­selues for the churches good: who sees not plainly that the Regiment of the church is not in one Lord Bishops hand, since Bi­shops are not in each congregation where they rule? 2 That this ought to be where the Ministry of the Word is. 3 This diligence cannot be meant of a three yeares visitation, nor yearly Synods, wherein pre­sentments are Rece ved: (what bold and impudent face once dare think so wickedly of the Apostles,) but of that continuall care and oversight which they should shew towards the sheep of Christ, which ever need some spirituall med [...]cine and Phisick for their soules.

4 A fourth place is 1 Cor. 12.28, where the Apostle reckons up the severall gifts and offices, which God himselfe hath set and ap­pointed in his church. Apostles are chiefe, then Prophets and Governments. There the Apostle distinguisheth Governments from the Ministry of the word: 2 Being appointed by the Lord, none can remoue them but he againe: 3 The Lord giues extraordinary meanes for soule and body in extraordinary [Page 93]times when a church is to be planted, be­cause there want ordinary means: 2 to pro­cure the more authority and respect to the church then, and ever he giues sufficient. 4 The Lord hath s [...]t government in the church which the Magistrate cannot alter. 5 The church is a perfect body that hath members sufficient to uphold and m [...]n [...]ster to all its own necessities; neither is this to be neglected, that the holy Ghost both here, and Rom. 12, sets Government after Deacon­ship, as though hee saw how some would arise and conjoyn things severed by the Lord, which to prevēt he shews these are not to be so conjoyned, as though the Minister should haue all the government in his own hands, but some speciall persons are to be assi [...]n [...]d wh [...]ch may govern the Minister themselues.

5, 1 Tim. 4.14, with imposition of hands of the Presbytery; which is to be understood of the Colledge of Presbyters, contayning these amongst others. For these had a spe­ciall hand in electing and ordaining all church-officers: 2 these joyned in ma­king decrees for the government of the church, Act. 15, therfore much more in executing of them: 3 Timothy was called ordinarily at first, not to be an Evan­gelist [Page 94]as appears, Acts 16, Paul called him to that, after the Churches had witnessed of him. 4 The Apostle Paul, Acts 20, speaks to them amongst others, that they [...]ould tend the Church, and they hav ng govern­ment in their hands were to suffer no wolues to come in.

But because men of a contentious spirit, whose greatest hopes depend upon the con­trary discipline, will ha [...]dly yeeld t [...]ll plain force driue them (nay force of the word will not, till the sword of the Magistrate compells) therfore the next place is, 1 Tim. 5.17, in deluding of which place many sweat much in vaine: for the Apost [...]e being to giue direction to Timothy how to carry himselfe in the Church of God, shews h m his duty towards every condition, as widdows in the beginning of th s chapter; next, Elders, and such as rule well are worthy of double honour, especially such as labour in the word and do­ctrine, which first words implyes necessari­ly that there were then in the Church El­ders that did govern the Churches, which did not labour in the word and doctrine: 2 Such ought to be had in speciall account that doe rule well: 3 Such as labour in the word and doct [...]ine ought more to be re­spected then they that onely governe. [Page 95]4 That all M [...]n [...]sters are to haue a spec [...]all hand in the governing of the Churches com­muted to them.

I will not much insist upon this place more, for I know some adversaries need not so much conv [...]ct on as to haue their h [...]a [...]ts perswaded. Pray thou that readest, that the Lord would perswade them to dwell in the t [...]nts of Shem, and be content to suffer here with their brethren, that th [...]y may [...]a [...]gn with Christ hereafter. Many ad­versaries will not set themselues to learn the t [...]th, but being drunk with selfe-concert, th [...]nk nothing good wine, but what they draw then selues. But the Lord reveales himselfe to the humble. There was never doctrine so vile but preferment and riches made [...]t finde favor [...]tes.

Th [...]s the pract [...]ce of the Church, and te­st mony of the ancient, witnesseth Ciprian, Ambrose, Tertullian, &c.

By all wh [...]ch may be understood, Hebr. 13.17, Where obedience to their leaders is injoyned; now these were Elders, preach­ing and lay, which had the government then of the Church: therfore Christians are bound to subject to these. 2 That of Iam. 5.14, send for the Elders of the Church, may well be understood of this order of Elders, [Page 96]being to perform many private duties; spe­cially [...]f the Ministers should either be pub­liquely imployed, or necessarily hindred. 3 That Rev. 4.4, l [...]ving creatures having six wings full of eyes; wh [...]ch vision is of the [...]b [...]e Church, and fitly expounded: For by wings are the helps meant, which are spo­ken of, 1 Cor. 12.28. and eyes that are within are the Elders, which are as eyes for the peo­ple to see by; and informing the Minister of their estate, they fit him the better to speak unto the people, which place so expounded is far more forcible to per [...]wade for this dis­cipline, then Apoc. 2, so expounded for Lordbishops: for that exposition agrees not with the Scripture, it wants all proofe of holy Wr [...]t to uphold [...]t. It agrees not with the practise of the Apostles, who in Ephe­sus and Philippi set many that had the name and nature of Bishops, as is plain both in Acts 20.28, and Phil 1.1. This agrees not with the word Angell, who in this place sig­nifies all that labour in word and d [...]scipline, be [...]ng sent of God to the churches, as the context proues in all the churches. And as this po [...]nt hath testimony of Scriptures, and of the Ancient, so may it appear in all sound reason to be most fit for the church of Christ.

[Page 97] 1 To omit that this was in use amongst the Iewes in time of the old Testament, and no way ceremoniall nor jud [...]ciall but mo­rall, which the light of nature taught the Gentils after a sort in their civil government, who with their Consuls had their Senate.

2 Because the Apostles would not haue Ministers hindred in their study, but to take heed to reading and med tat [...]on, that they may by searching the Scriptures be made w [...]se to salvation, and perfectly be furnished to every good work. Therfore it is fitting there should be men of wisedom, gravity, and respect chosen to oversee the people, and obserue their manners, and doe lesse bu­sinesses in admonition and correctien.

3 This best benefits the simplicity of the Gospell, and of the Church now in the time of the new Testament, where all out­ward pompe ceaseth, which was used be­fore in the Leviticall Priesthood, to figure o [...]t Christs heavenly and wonderfull graces.

4 To haue Churches so combined and consociated under one high Priest is meerly Iewish, which was to signifie all ought to be subject to Christ the great high Priest, who is come, and alike in all, if there be equall gifts. All congregations are equall, none having power one over an other; and [Page 98]therfore each is to haue its Governours?

5 Every congregation being a true church, and so a perfect body, should and must haue power to preseru it selfe, by expel­ling and removing the dissolute, and electing n [...]w officers.

6 God hath given gifts unto men for this end, which being so imployed bring great good and benefit to men, further the Ministery, keep all in good order, and pre­vent dangers in the b [...]g nning.

7 The Question being betwixt Lordbi­shops and these, the expulsion of them is the introduction of these.

8 There is no such danger in this go­vernment of corrupt on, as where one man hath al in his hands: he may corrupt a whole D [...]ocesse, nay Kingdom; but th [...]se, though evill, corrupt but their own congregations. 2 Here men are prone to be over-carried with antiquity, the place being so eminent, and the power so great: but experience tes­tifieth, that where this government is used, there is a more speciall blessing of God; more purity and beauty, in the face of these Churches, wicked men are sooner found, and more terrified. But of this more here­after.

Here one Question may be propounded, [Page 99]that is, why is not the duty of these set down in the Scriptures, nor their names?

Answ. A description of the Bishop and Presbyter, is a discription of these Elders that are Bishops.

1 Overseers of the flocks, for these pla­ces contain rather a descript on of their suf­ficiency, and morall part, and holy conver­sation, which ought to be in these, though in a more excellent measure in the Pastors and Teachers, then of the applying of them to these ministeriall duties which are proper to the Pastors. This is plaine to all that con­siderately peruse the Texts: And this answer is grounded on that 1 Tim. 5.17, where the Apostle intimats the work is an excellent work of them that rule well, else why are they to haue double honour? 2 Cals them by the same name that Pastors are stiled by, as in the former places of Scripture.

If it be said their duty is not assigned: the Answer is plain, their office is to rule by the sword of the Spirit, Word, and churches censures, reproofe and excommunication. The rule and lawes are the word, the man­ner is to be according to the practise of these duties in Scriptures, being admonition, reproof, and excōmunication of each, wher­of we haue severall and manifold examples.

Object. 2. This brings men into base sub­jection, which [...]s not fit, nor that men of state should be subject to such mean officers. Answ. 1, No Officer that Christ hath ap­pointed, ought to be accounted mean or b [...]se. 2 It is not a subjection unto men, but to the ordinance of Christ. 3 Men are no more subject to these Elders, then they are to be to the Ministry of the Word. 4 It is nothing impairing the state or dign [...]ty of any one whatsoever; for they are not to meddle w th these things, but as Phisitians & Surge­ons seek the curing of diseases in the soules.

Ob. 3. If [...]t be said now, men are petty Popes, there being none to over rule them. The answer is plain, here are many to rule, Pastor, Teacher & Elder. 1 These are bound strictly to the rule of the Word. 2 Besides, the Church may say to Archippus, Take heed, &c. Col. 4.17. 3 Other neighbour churches may & ought to admonish them, which if it take no place, they are altogether to declare their judgment touching such a Congrega­tion. 4 The civill Magistrate is and ought to punish every congregation (the leaders es­pecially into sin and errour) according to the quality and degree of their offence, if they doe not conform to the right man­ner of worshipping God.

SECTION. IX.

FRom this wh [...]ch hath been shewed both against Diocesan Bishops, and in just fy­ing the wis [...]dom of God in lay Elders, as they are called, each may see what we are to judge of the Officers now in use amongst us; I will speak of two, as being both the cheif, and containing under them all the rest.

The first is the Chancellour under whom there are Archdeacons, Offic [...]als, and all that rout springing up with the beast, about which I need not spend so long time in confuting of their office, considering the former grounds against this Diocesan Disci­pline.

Before I come to handle the argu­ments against them, consider well these grounds.

1 The name of a Church doth belong to every congregation, not properly to the clergy, as they are now called; so the holy Ghost speaks in the Scripture.

2 That such callings are Antichristian, which sprung up w th Ant christ, and served [...]m a long time onely, and uphold such a government as his is, though they main­taine not such doctrine. So though [Page 102]Cardinalls should professe the Gospell, yet their office is Antichristian, because of the former ground, which is plain; for Anti­christ is not a person, but a succession of men opposing Christ in his Ordinances, and Offices, as well as otherwise.

3 Some good use that a calling may haue, and some benefit that it brings, is no sufficient ground to warrant it in the church of God. 1 Because there is nothing, but at least is well intended, and carryes a shew of good when it is brought into the church. 2 It may be that keeps out some other calling, that would bring farre more profit and benefit to the church. 3 It may be it hath some inseparable evill annexed or coupled with it.

Now upon these grounds sufficient and weighty reasons may be founded from the Scriptures to proue the unlawfulnes of this office, which is for one in a Diocess to haue authority for keeping courts, to proue wills, to right men for disorders, and scandalous sinnes, especially breach of their traditions, and to censure men with their kinde of pe­nance and excommunication.

Arg. 1. Every man in the Scriptures tha [...] hath office in the church, must be able to justifie it by the Word: So Iohn Baptist, [Page 103]Mat. 3, Ioh. 1. So the Apostles themselues, Act. 2, out of Ioel 2, Gal. 1.1. In the old Testament, the very porters of the house of God, and singers were ordered by the Spi­rit of God in David; and in the new Te­stament Deacons and Widdows are mentio­ned, but these men haue no pattent from the Lord, there is no place once to mention their name, nor the like in all the Scriptures; therfore their place and calling is not from God.

2 Discipline belongs to every particular congregation, without which though men may be a church (desiring it after they are convinced of it), yet they lye open to mi­serable dangers of their spirituall enemies, and cannot be so compacted and knit toge­ther as a congregation and church of Christ ought to be. This is plain in those chur­ches, Revel. 2 & 3, that are each both com­mended or dispraysed for their exercising of discipline. 2 Christ hath given the keies to every particular congregation that hath the Ministery of Word, and power to use them Mat. 18. Therfore these mens office is sacriledg, for it steals the holy things of God from each congregation wherby their soules are miserably impove [...]ed.

3 It is a thing most absurd, inconvenient [Page 104]and burdensom that the Pastor in each con­gregation should haue authority from Chr [...]st to absolue and remit in the Ministery of the Word, and retain and binde, and having part cular knowledge in his own congrega­tion of the manners of men, according to which hee propounds the doctrine of the Gospell, releasing some, and adjudg­ing others; yet that this man must stand to the arbitrament of a st [...]anger, that never hap­pily saw any in his congregation, who shall be absolved, who retained: by whom for the most part hee is enjoyned not to admit such as wholly clean to the Lord, and suf­fered and forced to admit such as he in his Ministery hath condemned, and the world seeth to be filthy swine. This argument is grounded upon the sentence and maxime of our Saviour Christ, What God hath conjoy­ned, let no man sever. He hath joyned the ministry of the Word and the exercise of Discipline together, therfore no man should sever them.

4 These came in with Antichrist, and are part of that Hierarchy. When that Pre­lats had gotten that spirituall sword into their hands, and backed with Princes au­thority, had established themselues, and made their kingdom like the Princes of the [Page 105]world, as in other things, so in this, they must for their state haue their Chan­cellours and Officialls &c. This is plain in Historie: and the Argument is firm against them, because all mans inventions, Antichrists especially, are abon inable, un­profitable, and exceeding hurtfull to the church of God, and contrary to Christs own Ordinances.

5 These chancellors, men cannot bring into the church, being meerly secular, as they are termed, and civill, and therfore no such power belongs to them to cast out and excommunicate, especially since they never proceed by the rules of the Word, but by their own will and ca­nons. Th [...]s is his Maj [...]st [...]es argument in the conference against their practise, which is one speciall part of their office. This is grounded upon th s, that no man hath any authority, but hee that is elected and assigned by the Church to that govern­m [...]nt he exerciseth in the same. But these are not elected nor approved by the church.

2 To bring in, and cast out belong to one and the same calling.

3 It is reb [...]llion against God for to innovate any thing in the government of the church [Page 106]established by God: th [...]s was Corah, and h [...]s complices sin, that not content with the of­fice of the Levits, they would come neerer the Lord then the Lord called them; by taking that upon them which he committed not unto them. Therfore reproof, [...]ame, & great punishment, shall be their best reward.

6 As Christ is the onely K [...]ng of his Church, so it is his instituting of any Cal­ling, that makes it a member of h [...]m, and the church: and that union and dependance which a Calling hath w th Christ, puts life into it, & makes it effectuall for the good of the church. Now this call ng hath no un [...]on with Christ, being not a member instituted by him of his body the Church; therfore it is not, nor can be profitable. This is pla n in sense; for the member that is not united to the head and heart, can receiue neither life nor sense from them. And 2 as men cannot make any one member of his body, nor couple any to the principall mem­ber, the originall of life and motion; much lesse can they adde to Christs body, they may as men doe, put to a wodden leg, or a glaifie eie, when they cut off the strong and proportioned members, that would haue carryed the body surely, quickly and easily.

7 Their call ng is maintained by the [Page 107]censures of the church, turning them into pecuniary mulcts, which ought not to be, these things not being saleable. This cau­seth so great corruption and sin to be so 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 M [...]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 trad [...]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 [Page 108]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 pr [...]d [...], to seeke unto them.

Quest. 2. Whether a man may sue in their courts? Answ. For causes Ecclesiasticall, o [...] criminall, which come within compasse of the to be punished, I think [...]s unlawfull. For, 1 men must rather protest against this wo [...]k of darknesse. 2 These things may, and ought to be ordered by Arb [...]t [...]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 [Page 109]is not in the K [...]ngs power to grant, but must proceed from Christ: fifthly, they haue lost the keyes to whom they were g [...]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 the [...]r call [...]ng, yet more speciall are to be adjoyned; because it [...]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 [...]stablished, but swa [...]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 Chr [...]st hath purchased and be­stowed upon them, Gal. 5.1. And we are ex­presly b dden, that men should not haue domi­nion over us, e [...]ther over our soules to beleeu & ye ld to what they teach, Col. 2, or bodies, in spiritual consideration, for we are Christs. [Page 110]2 Every subject is bound to fight and striue with spirituall weapons, [...]or Christs Go­vernment and Kingdom to be set up where he is. 3 That the meanest office under an un [...]awfull forme of gove [...]nment, [...]s part of that government, and though not to deep­ly p [...]nged in sin as oth [...]rs, yet g [...]ilty of the [...]r sinns that are chief in a measure. 4 That the [...]e [...]s no part of Christs King­d m, nor no truth of the Word so small, b [...]t [...]t is worth suffering for, and dying for; as the godly Iewes surfered b [...]cause they would not cat Swines flesh.

Vpon these grounds and the like, how discrepant and opposite these are to the go­vernment of Chr [...]st? Fo [...], 1 these keep out the Lords own Officers of ruling Elders, which we ha [...]e proved Christ hath left in h [...]s church, they being in the Apostles t mes not contradicted b [...]t approved, and there­fore of Divine Institution. In this resp [...]ct t [...]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 k [...]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 [Page 111]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 (w [...]th some spec [...]all blessing) for his children, present in each of his o [...]d nan­ces. 3 This in part s [...]uts the Kingdom of God.

A second argument against Churchwar­dens is, because these are corrupted and de­generated, like the office of the m [...]nistery that was quite changed [...]nto a Priesthood in times of popery. So as now they ha [...]e lost their right in government of the church, and yeelded shamefully to Ant [...]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 b [...]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 [Page 112]establi [...]hed, the Apost [...]es both gaue charge th [...]y should be elected, and they were in the p [...]m [...]t [...]ue Church many yeares tog [...]ther, t [...]l Ant christ got the day, and s [...]t up [...]s throne. This is no small wrong to the church to keep out those that were to d [...]str [...]bute to the poore so carefully in each congregat [...]on, that there should be no want to any: they ea [...]d the Mini sters, and therfore are called Helps, of which hereafter. Wherfore, as Ester spake of Haman in procur [...]ng the overthrow of the Iewes, The enemy could not recompence the Kings losse; no more can they: fo [...] they wrong the poor, giue not such testi­mony of their loue, and liberall [...]ty wh [...]ch the office of the D [...]acon doth proclaim, and make v [...]sible to the world. Neither must wee think it enough that there are good lawes established. For experience witnesseth the necessity hereof, n [...]ther ought men to confound what Chr st hath severed. The Chr [...]stian Mag st ates duty is to see both Mi­n [...]sters and people subject to Christs Ordi­nances, not to invent any new.

4 An office dev [...]sed by man, ever serues man, not God; witnesse all the Hierarchy dev sed by Pope, who served but mens am­b tious thoughts, never furthered the King­dom of Christ. Now this office is meerely [Page 113]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 disc [...]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 prov [...]ded, and such Trumpe­ry: Elders sprung from Christ, and m [...]ght look for a b [...]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 congregat [...]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 [Page 114]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 rit [...]s; to keep other Min [...]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 exec [...]ted to the full: and herein they are inst [...]uments of sin, and m [...]anes of troubling the s [...]vants of God; which brings woe upon men. This cannot be denyed. The serpent was accursed for b [...]ing but the instrument of sinne.

7 This is a great stumbling block to the Separation, making them th [...]nk all our Church is and stands subject to Ant [...]christi­an government. For these depend of the Bishop a [...]d Deanes, and haue a k [...]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 Ch [...]ists Govern­ment, without all doubt, will bring more true rest and peace to your soules, then you [Page 115]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 Chr [...]st with a full pu [...]pose to [...]eau all to enjoy him. Let me int [...]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 peopl [...] 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 th [...]ng touch you, and that you k [...]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 [Page 116]reason to die with him. Now lest any should conceiu we herein would put all o [...]t of order. It will be exped [...]ent to shew such offices, as Chr [...]s;t hath left [...]n his Church for the good of mens bodi [...]s, which are a cording unto the [...]r necessities to be di­s [...]buted [...]nto. E ther men want out­ward meanes for wh ch D [...]acons are ap­pointed: or are weak and sickly, or t [...]avelling strangers, and need attendance; for tha [...] end the Lord hath appointed Wid­dows.

1 For D [...]acons, Act. 6, we haue the insti­tution div [...]nely expressed; the Apostles though carefull to still all complaints, yet having greater care of mens soules would not be hindr [...]d in the Ministery of the Word, know [...]ng and affirming that the preaching of the Gospell, is the highest work of the Ministery. Where men may obserue that consc [...]onable and w [...]se Mi­n [...]st [...]s, that seek to doe the r duty to the Lords l [...]king, w ll not ad [...]oyn other offices to the M [...]n [...]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, suffic [...]ent enough for this businesse: as [Page 117]the Apostles we [...]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 wi [...]edom, which they might set over this businesse. Thi [...] being very grate­full and acceptable to the whole Assembly, they set seven before the Apostles, who by imposition of hands and p [...]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 cō ­mon good which men receiu by thē; whence we haue the necessity of this ordinance of God, lest the Minist [...]r should be hindred in his calling. 2 The institution by the cōmon co [...]sent of the Apostles, which now b [...]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 ar [...]sing hence. This place is so plain, that me thinks an ingenuous heart, that loues the truth, & wayes of Chr [...]st, & re­verenceth the min [...]stry of the Apostles, shold not cav [...]l [...], but yeeld willingly hereunto. For what the Apostles taught the people to doe, Christ had cōmanded afore, Mat. 28.21. For [Page 118]they in their Ministe [...]y could not erre.

Onely one exc [...]ption may be made. That if this were so n [...]dfull an Ordinance, then why did they not teach [...]t the ch [...]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 m [...]ght discern the necessity of it, and not think they were burthened with more Officers then need requires. 2 H th [...]to the church was but newly gathe [...]ed, and as soon as [...]t came to be inc [...]eas [...]d, so soon t [...]ey appoint [...]d this Office.

A second g [...]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. Th [...]s belongs to us, as well as the former, of Minist [...]rs. 2 The Apostle directly affirmes, that T [...]mothy ac­cording to his direct on should carry himse [...]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 ex [...]cute any office in the house of God, saue such as were called and fitted therunto. 2 That the Min [...]sters that would preserue the church pure, must carefully tend to the choise of such officers, as are [Page 119]found both for doctrine and manners. 3 That no man should dare to alter any order, or remoue or h [...]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 [...]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, [Page 120]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 [Page 121]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 [...]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 [Page 122]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 liuel [...]ly the ca [...]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 st [...]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 [Page 124]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 de­monstrat [...] 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 bit [...]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. [Page 125]18.15.16, where the Lord shews the end of discipline, the recovering and bringing home againe of that which was soft, the order and degrees of Dis­cipline, by private admonition, then by two or three, lastly, to acquaint the Con­gregation. All which not reclayming the sinner, he is to be accounted as an heathen, and the Church to haue no communion with him. 3 There the power is given to the church to bind and loose. 4 The man­ner, not one to doe this but, some compa­ny together, and calling upon the name of the Lord to proceed according to the rules aforesaid. This place is so plain, that the divels cannot withstand it. It is an order from the wisedom of the Fa­ther, by the Sonne, which is the Prophet of his Church: therfore the men that are adverse to it make themselues guilty of the bloud of mens soules.

For election of Officerrs, wee haue from the Apostles, Act. 1, Act. 6, Acts 14.

From all which, the manner of bringing in of officers may be learned.

1 Every church must haue her Elders.

2 These must not be appointed, till pla­ces be vacant.

[Page 126] 3 Every congregation ought to haue such as look to mens bodies, and necessi­ties.

4 The Congregations are to choose some, and present them.

5 They are to be ordained with prayer and fasting.

6 No one may doe this alone, but all Ministers joyntly in the places over which they are to be set.

These places binde us: 1 These things the Apostles learned from Christ, Act. 1.3. 2 As the Father sent Christ, so Christ sent his Apostles: 3 These things are written for our learning.

Rom. 12 7.8, see elsewhere, The Apostle reckons up offices, which men may not con­found, teaching and exhortation, comprehen­ding the Doctor and Pastors offices; govern­ning, Elders, distributing, Deacons, shew­ing mercy, the Widdows. These must needs be distinct offices, else they are not perti­nently inserted by the Apostle. 2 It shews that men had divers gifts for the same. 3 That they are to continue, because they are members of Christs body, without which the body cannot consist. This place binds us.

1 Cor. 5. The church is reproved for not [Page 127]executing this Discipline in Excommunica­tion: where is a notable-description of the manner how it should be performed: first, the persons on whom it is to be executed must be such as are within: secondly, such as haue committed some notorious sin.

2 The persons by whom it is executed, 1 the whole Church gathered together: 2 such as haue power to cast out.

3 The power by which they are to doe it, is not humane authority, but Christs au­thority, which he giues to every congregati­on to cast out the evill.

4 The manner, first mourning for such offence: secondly, meeting together, and calling upon the Lord: thirdly, having the like spirit Paul had.

5 The act it selfe of Excommunication; to be cast out from amongst the Church.

6 The end, 1 that the corruption might be mortified: and 2 that grace and spirituall part might be preserved and restored.

7 The necessity of it, 1 lest the whole church be guilty of the sin: 2 the salvation of the party sinning: 3 lest others be infe­cted with the same, or like wickednesse.

This place binds us, being for the good of the Church, as it is a Church, and not appropriated to them in Corinth.

[Page 128] 2 All the arguments and motiues are generall, and binde all.

Acts 15. The Holy Ghost sets down the manner of governing of the church. First, when there arise questions and controver­sies, that trouble the mindes of any; whence we learn these conclusions.

1 That it is the duty of all Ministers to take notice of such opinions as are hatched and spread, contrary and besides the form of doctrine received.

2 In the conf [...]ting of those opinions that are novellous and dangerous, ministers are to seek the counsell and direction of others, wherfore these ought to be Synods assem­bled.

3 The persons that are to meet, are Mi­nisters, Elders and people.

4 The Ministers and Elders are to haue the managing and ordering of matters, in [...]isquisition of truthes.

5 Nothing is rashly to be concluded, but much cons [...]atation and disputation is to bee used before.

6 Men must not burden those that haue received the spirit of God, and true faith, with any [...] which the Lord hath not [...] it is to t [...]mpt the Lord.

[Page 129] 7 That which Ministers themselues know not necessary, they are not to impose on any, as necessary.

8 Obtruding of any thing of mens own, upon Churches, troubles and overthrows the soules of men.

9 Amongst equalls there may be for or­der one as Moderator, which hearing all mens judgments is to conclude according to the determination of the Scriptures.

10 Things that may be done, yet trou­bling others, are not, nor ought to be forced upon men.

11 Men are so farre to yeeld to keep peace with their brethren, as is possible; and yet to doe nothing against a good con­science.

12 In Synods greatest sins must chiefly be interdicted.

13 To prevent offence to the brethren that are weak, we may, and the Church ought to conclude things indifferent to bee abstayned from by all.

14 Charity ought to be the ground of that which the Church commands in things indifferent.

15 The Churches decrees binde not, saue as they further the salvation of others, and prevent offence.

[Page 130] 16 The whole Church is to take order for the execution of such wholesome and profitable constitutions as are agreed upon.

17 The Church of God is to procure re­spect to their decrees by perswasion of lear­ned and holy men, rather then by threats and compulsion.

18 There ought nothing to be agreed upon, and urged upon the Church by such Synods, but what is necessary for the pre­sent times.

19 Things concluded on rightly by the Church, are to be observed, though not as necessary to salvation, yet as profitable to prevent offence.

20 The churches decrees freeing men from the bondage of ceremonies, are very comfortable to the servants of God.

21 The church hath power to send Mi­nisters from place to place, upon occasion to other churches, from whence they may not return till they may be dismissed thence.

The necessity of this: first for the peace of the Church: secondly, to detect such as under the name of the church obt [...]ude things upon the Church without com­mand.

The excellency and authority of these: First, the spirit of God is specially amongst [Page 131]them that gather rightly together: secondly, God will blesse their decrees for the great good of the church.

The rule of judging things here is first by the authority of Scriptures, which is both affirmatiue and negatiue: 2 the peace of mens consciences which ought tenderly to be regarded: 3 outward peace of the Church amongst the true members of the same.

1 Cor. 14, The Apostle sets down how men should perform publique service to the Lord, whence for our direction these posi­tions may be learned.

1 That men must chiefly bend them­selues to prophecy and teach the people: th [...]s binds us also to seek the good of the people.

2 Since the divell in all ages hath indea­voured to corrupt Gods ordinances, and remoue preaching, that is most profitable; therfore the 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.

[Page 132] 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.

[Page 133] 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 [Page 134]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.

SECTION. XII.

SAtan hath many devises to bring in er­rours amongst men to be entertained, he changeth himselfe into an Angell of light, comes in the name of Christ, Mat. 24, in the [Page 144]name of his best servants, 2 Thess. 2, and of the Church: he comes under pretence of glorious ends, to bring in devises of men. Wherfore that we be not deceived by him, it shall not be amisse to speak something of the Churches authority, and what power it hath. Herein I propound some grounds.

1 That all the authority of the Church is rather in the Word and Ordinances of God, then in their persons; so as without the Word and Ordinances the persons are of no force. The power is in the Word, not in the Minister; in Excommunication, not in the person that administers it.

2 The authority of the Church, though it may be usurped, yet it cannot rightly be translated unto other officers, then Christ hath committed it to.

3 The Churches authority is but mini­steriall; all she doth, or can doe, is as a ser­vant to Christ her husband, whose properly the keyes are, Rev. 1.

4 All authority is to the edification and profit of the Church; none hath authority to hurt it, or lay stūbling blocks before any.

5 All her authority in the use of every thing, is limited by the Word, which is her charter and lease.

Hence it may appear what authority she [Page 145]hath, and what she hath not. What she hath I describe in these Propositions following.

1 The Church may reade, interpret and publish the Scriptures of God.

2 The Church by the Scriptures may binde and loose, both in the Ministry of the Word, Mat. 16, and Discipline, Math. 18, over all that are of the congregation.

3 The church hath authority to use aright, all the creatures and Ordinances of God; all things be hers, 1 Cor. 3.

4 The church hath authority from the generals of the Word, and the light of Na­ture, to appoint things for the decent and orderly administration of the holy things of God, 1 Cor. 11, & 14.

5 The church hath authority to decree for the avoiding of offence, the forbearing or using of any thing indifferent: for this is but the commandement of God which the church manifesteth.

6 The church hath authority over the members to dispose of them for the good of other places.

1 Churches haue no authority to teach any new doctrine, but are bound to the Law and Testimony, Isa. 8, Deut. 4.

2 The Church hath no authority to [Page 145]teach by any way, but onely by the Word, and those rites which Christ hath left; by which he speaks: Math. 15, the Pharisies are reproved, because they invented washing of hands to teach purity by.

3 The church hath no authority to ap­point any new Sacraments, Math. 28, 1 Cor. 11.

4 The church hath no authority to joyn any thing she ordaines to the holy things, as parts of Gods worship, absolute­ly necessary; or as means to explicate any thing that seems more obscure in the service of God. The first is plain, Esay 33, for­merly proved: the second is as plain, since Gods own worship is his face: secondly, men that haue and exercise the gifts of the Spirit, shall sufficiently clear all and manifest it to the understanding, and conscience.

5 The church hath no authority to insti­tute a new Discipline, this is plainly proved in an other place.

6 The church hath no authority to insti­tute ceremonies or rites. 1 Which are not decent, and fitting the nature and quality of that present ordinance of God. 2 Order­ly, as first, that each thing be done in his due place; publique things, publiquely; pri­vate things privately: secondly, things more [Page 147]execellent and necessary to be respected in the first place. 3 That things be done by publique persons that be publique. 4 For Edification to build up in the graces of God, loathing of Antichrist, wherto the church is bound in a speciall manner, in these last times of the world.

7 The Church hath no authority co­actiue, but perswasiue, Act. 15, 1 Pet. 5.

8 The churches authority, and comman­ding of a thing doth not make it simply good, nor simply binds, but onely ad [...], if there be no scandall, nor con­tempt, it is no sin to break the same. 1 The nature of things cannot be changed by any humane laws. 2 Paul, after the Decrees, Acts 15, taught, that it was not simply un­lawfull to eat any meat.

9 One company of men assembled haue no authority to impose things upon many churches: 1 Because none now hath Apo­stolicall authority: 2 Each congregation is a body independant of any Ecclesiasticall power.

10 The Church is bound by the law of loue from using such things as are offensiue, being otherwise in her power and liberty, 1 Cor. 8.

SECTION. XIII.

IT is the duty of all the servants of God, to keep themselues unspotted of the world, especially in the service of God, which Satan chiefly seek to corrupt, as be­ing the image and face of God.

Wherefore having shewed before what, men are to avoid; now it remains to shew whom. And herein first of Reading Mini­sters, the bane of many soules; and in spea­ing of them to shew: 1 their unlawfulnes: 2 Their nullity: 3 That they are not to be joyned withall, nor maintained in that cal­ling.

SECTION. XIIII.

THe next sort of Min [...]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 quest [...]on they erre.

Concerning th [...]s therfore, that mor [...] 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 M [...]n [...]sters, and look to that rather then be examin [...]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 f [...]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.

[Page 165] 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, elect [...]on and approbation from the people.

2 Dissention in lesser matters hath never hindred either Communion, nor est [...]em [...]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 [...]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 send [...]ng, not from men, but from the Lord of the Harv [...]st.

Object. It seemes to approue thei [...] 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 the [...]rs, and the Con­gregations choosing them: onely, it is their errour to come in by a wrong way. Now [Page 166]to st [...]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, other­wis [...] 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 manif [...]sted by our Saviour; but this is not so much succession in Calling, as succession in Doctrine.

1 These Pharisies had corrupted their Call [...]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 Argu [...] Doctrine and gifts are the [Page 167]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 w [...] be compelled by necessity.

3 That we b [...] careful to get what p [...]ivate and pub [...]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 pa [...]t op­pu [...]ned by them.

Object. May not Popish Iesuits, or the like, then be heard.

Answ. Th [...]se are the professed servants of the beast, not of Ch [...]st, for they haue quite changed the Ministery into a Pri [...]s [...] ­hood.

2 We are quite separated from this false Church, by the commandement of the Lord, and the Magist [...]ate, and all Chu [...]ches assenting to the same.

3 Th [...]se doe plainly seek to seduce us, and withd [...]aw us from the wor [...]h [...]p of the true God; all which cannot be found [...]n these of our own Church, from which wee haue [...]o such warrant to seperate, nor doe [Page 168]seeke to draw us qu [...]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 sorwa [...]n the peop [...]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 [...]ule over the flock of Chr st. Consi­d [...]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 T [...]aditions, that none can drink almost w th a good consc [...]ence? Should you make the sacrifices of God ab­horred by your d [...]ssol [...]tenesse? Should you smite with your tongues your fellow s [...]r­vants, whose Min [...]stery and conversation you know is better then your own? Should you use the flock of Chr [...]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, D [...]anries? &c. Should you be terrible to the humbled and afflicted soules? Surely, the Lord will judge for his people. Hear you that force men to things against their conscience, without warrant from the [Page 169]Word: You that accuse the truth of God of fa [...]ood, that oppose ho [...]nesse and sin­cere obedi [...]nce to the whole word: You that make sad the hearts of the righteous, and preach [...]ng pleasing things, st [...]ngthen the hand of the w cked, that none can re­t [...]r [...] from h [...]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 wrat [...] to come. You lay open the land to m [...]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 Lo [...]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 [Page 170]against such as conforming, or not confor­ming, liue scandalously, and are [...]nemies to the Gospell of Christ; not enduring others should exceed them [...]n g [...]fts, or pa [...]s in their M [...]nistery, or in strictnes [...]e of l [...]fe. Hear you, or else the Lord will curse your blessings, and your great l [...]v [...]ngs shall make you the more miserable.

SECTION XV.

TO proceed without w [...]tnesses by the oat [...] ex officio is not lawfull against any, especially against M [...]n [...]sters, For

1 It [...]s aga [...]nst the law of God, Deut. 17.4, & 19.15, this law is confirmed by Chr st and his Apostles in the new T [...]stament.

2 It is aga [...]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 p [...]sse up­on men, except they being admoni [...]ed, be proved by two or three w [...]tnesses to bee obstinate.

4 It is against common reason, that Mi­nisters and Christians, that are subj [...]ct to most vile and false reports, should be for­ced [Page 171]to purge themselues, upon every light and vaine persons informat [...]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 th [...]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, [Page 172]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 pract [...]se of our Savi­our Chr [...]st, who being accus [...]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 just [...]ce; that these ex mero officio, should proceed against men.

16 From the inconveniences men fall into that take this oath. The a [...]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 [Page 173]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, w [...]tnesse Solomon.

Object. 1. The woman suspected of adul­tery was to purge he [...] 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 pa [...]ty.

4 It was but to one particular, not to [...]n­snare him any way.

[Page 174] 5 His oath ended the controversie.

Now these things cannot be found in this; for it is not b [...]fore the Iudges of the land, though I would not much stand w [...]th them for it; yet it hath ever been of evill report, for Ministers to deal by vio [...]ence, in so much as in t [...]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 [...]hings of the communion wh ch the [...] may haue in private, to perfo [...]m pri­vate duties. F [...]st, therfore o [...]serue these grounds.

1 What duties cannot be perform [...]d in publ [...]que, ought to be performed in p [...]i­vate.

2 That God hath not restrained nor bound any pa t of his servic [...] to the pub­lique places onely; but so as necessity urge­ing, we may us [...] the same in private, it b [...] ng not against the nature of the Ordi­nances.

3 The Ordinances of God are proper­ly the inheritance of the ch [...]lor n of God.

4 The Commun [...]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 wo [...]d pr [...]vately: For,

• 1 Christ d [...]d it in every house, whose ex­ample in all morall things, without all ques­tion we are bound to follow.
• 2 Th [...] Apostles Acts 5, they had then tolle [...]at [...]on to preach, they were not proh [...] ­bited [Page 176]herein, they followed Christ, and we are therfore to follow th [...]m.
• 3 The Apost [...]e Paul, Act. 20 20, makes this one Argument of the conscionable dis­charge and faithfulnesse in his Call [...]ng, that he had taught from house to house. 2 He pro­pounds h mselfe as a pattern unto them.
• 4 M [...]n [...]sters are the laboure [...]s & servants to the Church, and ought therfore in pri­vate and publ [...]que to inst [...]uct them.
• 5 Act 8, Phillip joyned to the chariot: whence it [...]s plain, the Lo [...]d w [...]ll haue his serv [...]n [...]s to tak [...] all occasions to win any.
• 6 That which may tend, and is [...]equisite to ed [...]fication be [...]ng the desire of Gods chil­dren, ought and may be used by the Mini­sters; but pr [...]vate teaching may, and doth build up [...]uch, Ioh. 11.
• 7 M [...]nisters may reade the Scriptures, and therfore giue the sens [...], and teach the people to make use of the same.
• 8 Th [...] t uth of God must be taught, and when [...]t cannot in publique, then [...]t must bee taught in private altogether.
• 9 None but Popish Canons, and Ger­man inter [...]ms were ever aga nst it, till now.
• 10 The f [...]nction of the Ministery is so large and waighty, that take all occasions, [Page 177]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.
• [Page 178]2 Paul commanded the Church to mee [...] 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 abso [...]v [...]ng the man cast out, Ioh. 9.
• 5 Gal. 6.1, A charge is laid upon all that are spirituall. Breth [...]en, therfore I beseech you consider these things; mens soules are precious, the divell is polit [...]ck, ever like a roa [...]ing L [...]on, watching for his prey: the long [...]r men hold on in any course, the hard­lie [...] are they reclaymed.
• 6 Men d [...]pa [...]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 b [...]othe [...]: [...]oue in this c [...]se must especial­ly appear.

A third kind of Communion is to ex­ho [...]t and stirre up another by conference, and to rep [...]at Sermons; this ought to bee, though d [...]scipline be set up, at times conve­n [...]ent.

1 Hebr. 10.24, 25, Men must consider one another to provoke to loue and good workes.

[Page 179] 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 [...]als for them. These duties of fasting and [Page 180]prayer, the Lord calls for, in time of ca­lam [...]ties, Math. 9.

3 Eve [...]y Christian ought apart to fast, if hee haue no company, or no convenient meanes w [...]th others; as Daniel, Nehemiah: but ever we must covet as much as [...]s possi­ble to be together, where the Lo [...]d is espe­cially present, Act. 13, Math. 18.

4 Many private and more speciall cau­ses, which are matters of g [...]eat waight, and urgency which are to be comm [...]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 dee [...]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 th [...]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 Machivill [...]an policy.

1 They nourish the people in ignorance under blinde Guides, that so they may readi­ly receiue any thing, and haue no discern­ing tw [...]xt truth and [...]rrour: For all men na­tu [...]ally like well of this Religion, as pleasing to the senses and carnall reason.

2 L [...]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 d [...]slike of the right way, by inveighing against it, as schismati­call, and d [...]abolicall.

5 Let men teach the people the great au­thority the Church hath in command [...]ng. 2 Let them teach how the people ought quietly to submit themselues to their Mini­ster whatsoever, and be content with him. 3 Let them that seek Reformation be made [Page 182]odious to the people. 4 Let them be taught not to search things doubtfull, but beleeue their Minister. And in cases controverted, let men rely rather on the great learning of the present Church, and reverend antiqui­ty, then to follow these new Geneva-like preachers, that will haue nothing warranted but that which is approved by the Scrip­tures.

6 Let not the Gospell be freely preach­ed: For these exercises of preaching, and prophesying cut down the kingdom of the Pope. This is so full of light, that if it be preached so plainly as many doe, it will lay open all.

7 Let men haue such a kind of serving God, as will not stirre nor trouble them, but altogether please and delight. Let them haue such preaching, singing, or­gans &c.

Are not these from Satan? Are they not di­rectly against Christ and his Kingdom? And the Kings Majesty and his Kingdom? which fals or stands, not with a Bishop & Ceremo­nies, but with the Kingdom of Christ ra­ther; witnes that experience of the Fr. King, who revolting from the truth, how did the Lord meet with him? Wherfore be wise ô yee Elders of Israel, and sleep not you that [Page 183]are the Lords Watchmen. The divell sows tares, and th [...] peace of the King, and weale of the Kingdom depends upon th [...] suppres­sion of Popery. Take hea [...]t every true­h [...]a [...]ted Christian, and stand in your places aga [...]nst such courses, as bring either Atheism or Idolatry. Keep up the Word soundly preached by the Ministers of God, which are the strength of the land. Incourage the servants of God that are most ca efull to please the Lord. Cause that there be a gene­rall turning to the Lord by fasting and pray­er. Let the Sabboths of God be kept and sanctified, and t [...]y then wh [...]ther the Lord stay not his judgments, and blesse the land more then ever. Then you shall be called, The Restorers of the Breaches.

And if you be not more carefull to seek the Lord, and walk by his wisedom, know that all human power cannot uphold your Kingdom against Satanicall d [...]vises.

SECT. XVII.

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 [...]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, [Page 193]from the circumstances, from the manner of doing it: So that an action of the same kinde may be evill in one, in another com­mendab [...]e: The laws of man cannot make the th [...]ngs that are indifferent, simp [...]y good or evill; [...]o [...] t [...]en they should change the ve­ry nature of things, which men cannot.

SECTION. XIX.

THough it may seem lost labour to goe over this subject, which is so largely and learnedly handled by men of excellent gifts; yet since the ceremonies remain, and are more straitly urged then before. Ther­fore it is fitting we should never rest till these bleyns of our Church be removed: we must contend for the faith, and leaue many testimonies to posterity, of the dislike of these human inventions.

First, therfore to propound some generall grounds touching the nature and use of these things.

1 It must be remembred that the Com­munion book contains in the judgment of our adversaries, a briefe and summe of Gods outward worship. This is plain since them­selues call it divine Service. 2 They require more reverence to this, then to the Ordi­nances of God: 3 They command this chiefly, and punish men most for absence from this: 4 They giue charge none of this should bee omitted for preaching: 5 They appoint such Ministers as can doe nothing else but read this: 6 They binde men to this, though they haue no preach­ing [Page 204]in the Congregation.

2 These now controverted Ceremonies are imposed to stir up the dull mind of man to the remembrance of his duty; in their Preface to the Ceremonies.

3 They are so imposed, as men must be in bondage to them and use them, with­out respect of any mans weaknesse what­soever.

4 Men deem them fitting not onely for these times, and this present Church, but fitting every place: for they desire and la­bour to bring all strangers to the same Cere­monies.

5 In experience, these Ceremonies are utterly unprofitable, and doe not further the Gospell of Christ.

6 These ceremonies haue been too long in the Church.

7 They were brought in, in times of dark­nesse, when many corruptions had gotten in. The Surplus and Kneeling can not bee proved to haue been before the height of Popery.

8 These Ceremonies haue been all grosly abused to Idolatry, and will-worship by the Papists, from whose hands we receiu them.

9 There is no damage nor hurt at all, to [Page 205]any Ordinance of God, or Calling he hath set in his Church, by the removall of them.

10 They are chiefly held and maintained now, as it seemeth by the Prelates words, to uphold their Lordship. For no Cere­mony, no Bishop. If they haue not these Ceremonies, wherewith shall they smite their fellow-servants? whose abode in the Ministery, by the light of the Gospell, would cause such light to shine, that all would easily discern the unlawfulnesse of thes [...] Callings.

11 They are burdens, and matters of griefe to all, or the most conscionable Mi­nisters in the land.

12 They so count of these, that they had rather loose 300 godly able Preachers, then not haue these Ceremonies used every where.

The first argument against Ceremonies, is out of Ex. 20.24.25, where note these two Conclusions. 1 That the Lord loues not outward pompe, nor mans inventions in his service: for the Lord will haue the altar of earth; or if it be of stone, it must not be of hewen stone. 2 That mans pollishing, and adorning any thing, without speciall war­rant, defiles the same.

These arguments are firm against our Ce­monies: 1 Because they are but outward pompe, and mans inventions, as themselues grant: 2 Outward adorning of the Mini­ster with this surplus-garment pollutes him, since they haue no warrant for the same.

Argum. 2. Lev. 18.3, After the doings of the land of Aegipt, and after the doings of the land of Canaan shall yee not doe, neither walk in their Ordinances.

This place proues that men must not doe as idolatrous heathens doe. Whence ob­seru.

1 That which is an ordinance of the heathens ought to be abhorred, being not grounded on the Word, or light of nature: To worship God outwardly after their own manner, with any thing whatsoever men devise is the manner of heathen, and idola­ters. This place and the like made the Ce­monies unlawfull at the very first bringing in of them.

2 That we must not walk in their Ordi­nances: but to use the Crosse and Surplus are the ordinances of the Papists now: they straightly injoyn them; they can and doe lay best claim unto them: other Reformed Churches haue rejected them.

If any man say this place is meant of their [Page 207]abomination in uncleannesse, defiling themselues after their manner.

The Answer is plain, the place is gene­rall, including all their manners and cus­tomes, as may be gathered out of the text. Ordinances signifie for the most part, if not ever, the Ceremonies. 2 Because the Lord binds them onely to his Statuts and Ordi­nances, v. 4. 3 The Lord abhorrs as much or more, the inventions of men, and the manner of the heathens in his service, as outward uncleannes. Therfore argumentum à pari necessario concludit.

Arg. 3. The Lord will haue his children unlike Idolaters outwardly, and especially the Ministers of his Word. This proposi­tion is grounded on Lev. 19.27.28, compa­red with Lev. 21.5. Whence it is plain, that to injoyn ministers conformity with idolaters, is unlawfull for him that com­mands, and him that obeys. For the Lord forbids it by this reason, which none can satisfie; for he offereth the bread of the Lord. Whence learn, that he that per­formes publique worship to God, must not be like Idolaters. Ministers now perform publique worship to the Lord. Neither let any say, that the Crosse, Sur­plus, and Kneeling are trifles: for so men [Page 208]might say of cutting round the corners of their head, or marring the corners of their bea [...]d.

Argu. 4. From Deut. 4.3.4, &c. Whence we learn: 1 That the Lord w [...] ha [...]e no more done in his worship, then he teacheth and commandeth in his Word. 2 That ad­ding or detracting n the service of the Lord by doctrine or ceremonies, without speciall warrant hinders the keeping of Gods com­mandements. 3 That the keeping of those things God commands will onely make people wise, and happy. 4 That the Lord is neer in mercy to them that walk in his wayes. 5 That men must make no simili­tude or likenesse of any thing in the service of God; but they must learn by hearing the Word of the Lord.

Which things are plain against our Cere­monies. For, 1 men haue no word for these, therfore they are unlawfull. 2 Men adde by carnall reason unto the ordinances and worship of God these Ceremonies: which is as unlawfull as to detract any Ce­remony and ordinance God hath appointed to his people.

3 These hinder the keeping of Gods Commandements. 1 Because carnall rea­son is unmortified that leads men. 2 Men [Page 209]please their affections: both which hinder Gods Commandements from being kept Rom. 8. 3 Men dote upon their devises whē they are used, which hinders them frō [...]ouing the Lord and his ordinances with all their hea [...]t. 4 Men so striue to bring in these, and to keep them in, as that all their labour is spent herein.

If it be said that this is meant of adding or detracting, in the substance of Gods worship.

Answ. This cannot be so understood. 1. Because the Lord forbids all adding, and this in Ceremonies is adding: 2 Because the Lord binds to the manner prescribed, as well as to the matter, Deut. 32. 3. Men may not adde in doctrine, nor detract; therfore not in Ceremonies. 4 Because the Lord punished them when they varied in the least Ceremonie and circumstance from the pattern in the mo [...]nt.

Arg. 5. Deut. 7. All the monuments of Idolatry should be destroyed.

2 The Church ought to haue speciall outward holines more then any other peo­ple hath: a part wherof is in overthrowing such pollutions.

3 The Lord will haue all sorts of Ima­ges to be destroyed. The Lord will not have [Page 210]his chidren communicate with Idolaters ei­ther in their religious Ceremonies or out­ward communion.

Hence we learn: 1 That these ought to be destroyed, since they are to us monuments of Popery; they bring that to our remem­brance: 2 Now they are appendants of that religion onely at this day 3 They are as dangerous to us as the monuments of these Gentils were to the Iews.

4 The Lord will haue his children goe as far from Idolatry as is possible; now wee retayning their Ceromonies haue Commu­nion with them.

If it be said this place speaks of them that are open Idolaters and had devised these things themselues. The Answer is, that Papists are open Idolaters, 2 They de­vised these things of themselues, and though they should be before Popery, yet they might be and were beginnings of Popery.

Arg. 6 Dev. 7. two last verses. Things de­dicated to Idols, and abused in state of wor­ship, may not be turned to private uses, much lesse to publick in the service of God.

2 That men should utterly detest and shew their greatest hatred against the monu­ments, and things abused to Idolatry.

3 These are accursed things and men [Page 211]coveting the same become accursed.

4 Man may not pick things lawfull in themselues out of idolatrous worship, and apply them to what use he will.

This place is against these Ceremonies in question that haue been in state of religious worship: therfore ought to be abandoned.

2 Men are bound both inwardly, and outwardly, to manifest their great detestati­on and loathing of such things; therfore ought not to use them. 3 The retaining of th [...]se things brings curses upon minister and people. God Layes a speciall curse upon his own creatures abused to Idolatry, much more upon mans devises.

Object. This place holds, but for the in­dividuals, not for the generals. For Gold might be used, and that afterwards about the service of God.

Answ. 1. These Ceremonies were never in use, but Religious, and therfore the Ar­gument holds firm à pari, from the like. All the Gold that was defiled by Idolaters ought to be abhorred: So all Crosses and Surplusses haue been abused, for they had no other use; therfore to be abhorred.

2 Gold in it selfe, as it is the creature, is not here detested, but in this form, and for this use. So the matter simply of a Surplus, [Page 212]as it is the creature, is not unlawful, no the other Ceremonies, but in this form, and applyed to this use, which is in the ge­nerall of Crosses and Surp [...]esses: which was but in speciall for the other.

3 The Lord brought in Gold and Ima­ges too of diverse creatures into the Tem­ple: But this Law is not to binde the Lord, as none other is. For laws binds the crea­ture, not the Creator: therfore it remains firm; that these being such accursed things should be utt [...]r [...]y abandoned, and though pickt out amongst many; yet without question, far worse then the gold about the Images.

Arg. 7. Deut. 12.3, the very names of idols ought to be rooted out of the places where they haue been worshipped, and v. 30 & 31, men may not chuse how they will seru the Lord. 2 God will not be served by his people, in the manner, nor with those things appointed by man, that Idolaters worship their God withall; for they bring in every thing that the Lord abhors. 3 Men are not to adde any thing to the worship commanded of God, though they keep the substance and adde but little. 4 Whatsoever is not commanded in the worship of God is forbidden.

These grounds are plain out of the text; and they are sufficient, if we had no more places of Scripture to overthrow these Ce­remonies. For 1 if the names of Idolls should be destroyed, then much more these ceremonies, which are much more accursed.

2 These Ceremonies were of mens chu­sing at first, and therfore unlawfull then.

3 Idolaters, worship God at their Idols, after the same manner, with these things, therfore they are unlawfull: and if these be admitted, why not all Popish trumpery up­on the same grounds?

4 Our Churches retain the substance of Gods worship, yet they adde these of their own devising, which is directly against the commandement.

5 They are not warranted any where, wherfore forbidden to all.

Arg. 8, Deut. 14.1.2. 1 Men in civill things should not be like Idolaters, nor fol­low their fashions.

2 Holy people must avoide all out­ward things which may defile them, and they must be as the Lord would haue them.

3 The Lord severs his people from all other people in their Rytes and Ceremo­nies.

This place is very direct against these things.

1 Because it is more to be like Idolaters in religious reverence, then in civill fashi­ons. And suppose these should be used but for a civill respect amongst us, they were un­lawfull, as they are now used, in the Col­ledges of the Vniversities.

2 It is not in any mans power to ordain and appoint what garment they will, or Ce­remonies to be used.

3 It is sin to joyn and be one with those from whom the Lord severs; now the Lord severs us from Papists, and the Lords will is, we should differ from them in these rites, as well as in doctrine.

Obj. This was spoken to the Israelites in respect of the heathens.

Answ. The causes are generall, wee are the children of the Lord: 2 We ought to be as holy as they: 3 the Lord hath chosen us to be a peculiar people unto him­selfe from Popery, and Mahumetanism, and Iudaism, and Heathenism.

Arg. 9. Deut. 16.21, Men must not bring any thing of their own devising, neer the Ordinances of God.

1 Men may not set up statues, or pillars, for religious use. This place is firm against [Page 215]the Ceremonies controverted; because Crosse, Surplus, and Kneeling, are brought neer the Ordinances of God, which makes the same unlawfull, as if they were parts of Gods worship; in their Confession.

2 They are statutes and pillars for religi­ous uses.

Iudg. 8.29. Good intents, not directed by the Word, proue very hurtfull in the end to the devisers.

2 All men take the least occasions to fol­low superstition.

3 Mens inventions draw their hearts wholly to them from the Lords true wor­ship, since they are their own children, as it were.

This place is direct against our Ceremo­nies: they haue good intents, as order and decency &c. But men are not directed by the Word, no more then Gideon was in his Ephod: therfore they will proue hurtfull, even to be a snare to them that establish them, and their posterity. And they are not friends nor Seers, to the State that draw authority to presse these upon any.

2 When occasions and stumbling blocks are laid before men, they fall straight gene­rally, neither will doctrine prevent the same; therfore these ought to be abandoned; [Page 216]and it is presumpt on in any to use, or retain them.

3 These rob the Lord of that due wor­ship he should rece [...]u from us: wherfore as theeus, such ceremonies ought to be severe­ly dealt withall, and quite cast out, like Agar when she beganne to be so presumptuous, as to exalt her selfe aboue her Mistresse, as these doe already; the most, more esteeming them then they doe the Ordinan­ces of God.

Arg. 10. From examples, 2 Chron. 29.25, David and Salomon did nothing in the ser­vice of God, but what they had expresse par­ticular direction for, 1 Chron. 28.11.19.

Hence we obseru: that that which was not lawfull for Prophets, and men of such excellent pa [...]ts and authority, is not law­full for any other Magistrate or Minister. These had shewed them how they should build the Lords Temple, in every particular work for his service.

This reason is firm, because all the Kings of Iudah, as they were zealous and forward for the truth, so they had care to bring the people and Priests to that form which Da­vid and Solomon left for Religion.

And hence it may appear that mens wise­dom is to doe things according to [Page 217]the will of the Lord, not to vary any thing from the pattern given, and bring in Cere­monies or their own devising.

Arg. 11, out of 1 King 12.28, Ieroboams sinne was in departing from the pure worship of God.

1 In regard of the place, he chose Dan and Bethel.

2 In the manner, hee set up Calucs, as signes of Gods presence.

3 He made a house of high places, where they should offer sacrifice.

4 That he made Priests of the lowest of the people.

5 That he ordained a feast of his own heart.

6 All this hee did for carnall policy, lest the people should again return to Reho­boam.

7 This he did in shew, with great advise, and counsell, wheras he had resolved afore what to doe.

As for the first, things cannot be commit­ted so now, since the Lord hath not bound his people to any certain place; yet this is to be observed, how they doe enjoyn men not to go where the Word is most purely & sin­cerely taught, and take such places, where there is nothing many times acceptable to the Lord.

[Page 218] 1 Though men set not up graven Ima­ges, yet these Ceremonies are breaches of the second commandement, as those were; since they are similitudes for Religious ends.

2 Men tye the Lord to teach by them, and put his children in remembrance, and work upon the affections, by them to stirre up the dull minde of man, and to teach man, not to be ashamed of Christ.

3 What are their great Cathedrall Chur­ches, but houses of high places? First, be­cause they draw men from their particular Congregations: Secondly, because they are built in that form, and for such use, as is not warranted, to haue their singing and chan­ting, which is as meer Barbarism, as if they did it in a strange language.

4 Doe not these make their Priests of the lowest of the people, ignorant sots? This is too plaine. Doe they not admit their singing men to offer up prayers and thanks­giving unto God? 2 Every man that hath some learning though unfit to teach, and scandalous in life is suffered.

5 Doe they not ordain feasts of their own heart, as are all the feastivall daies?

6 Is not their fear, if the people should haue the true manner of Gods worship; [Page 219]they would depart from their Canonicall Obedience?

7 Doe they not seem to consult and pro­ceed by advise in their Convocation house; when it is plain they had determined what to doe before?

Arg. 12, 2 King. 21.4 & 7, In Ierusalem will I put my name.

Hence Obseru, 1 that the worship of the Lord is his name.

2 Where the Lord is worshipped, no­thing but of the Lords appointment ought to come.

This place is direct against these ceremo­monies: First, because none is to manifest the Lords face, in any manner or institution, besides the Lord himselfe: Secondly, the Lord being worshipped amongst us, none of these, being humane inventions, ought to come in place.

Arg. 13. 2 Kings 23.

1 All the instruments of Idolatry ought to be destroyed.

2 The places that haue been hallowed for Idolatrous service, men ought chiefly to pollute.

3 The Priests that haue been Idolaters, should not bee admitted to the Altar of God.

This proues these Ceremonies should be quite abolished, since they haue been, and are instruments of Idolatry, as it is appa­rant in Popery.

2 If places should be defiled, then much more ceremonies, that are more ta [...]nt [...]d: se­condly, lesse necessary.

3 Ministers may repent, and yet in this case not be admitted. What then shall wee say of Ceremonies, that cannot be sancti­fied nor cleansed by any man, as men may be, and are repenting, by the Lord?

SECTION XX.

HAving shewed the unlawfulnesse of these Ceremonies; in the next place we are to perswade for the removall of them: Therfore the second Commandee­ment should be fully known and acknow­ledged, and so the Lord shall haue great [Page 250]glory. Now the substance of this comman­dement is to bar the dore against all false worship, and human inventions, wherin the Lord forbids man to make to himselfe of his own head, all religious Ceremonies: This commandement being (as all others are) a common head to which all, the very least things in that kind are to be referred: And the Lords backing this with such for­cible reasons, should moue all honest and good hearts. It is the Lord that forbids, who dare countermand or bid the contrary. 1 It is thy God by covenant that thou hast given thy name unto. 2 It is thine husband, if authority will not perswade, yet let loue rule thee. 3 The Lord is a jealous God, and cannot indure any part of divine wor­ship to be given to mans devises, that they should be counted his Name, the Lord sees this to bee the beginning of declining. 4 The Lord visites the sinnes of parents, that haue instituted and followed these devi­ses of man in his worship, upon the children that so reverence their forefathers, and anti­quity, that they will tread in their steps, and retain the same Ceremonies. 5 All this de­vising of Ceremonies, and appointing of them is hatred against the Lord. 6 Pure worship of God argues men doe truely loue [Page 251]him, and haue care to keep his Commande­ments. 7 This brings blessings upon us, and many generations, even thousands that worship the Lord according to his will.

Hearken, ô yee men, brethren, and fa­thers, unto the Lord our God, and cease to provoke him to wrath; it is too long wee haue lived in the breach of this commande­ment, troubling them that haue desire to walk sincerely with the Lord.

A second Ground is, because then Christ shall be known to be the onely King of his Church, and men shall not dare to pro­pound any thing as doctrine, nor urge the servants of God to any practise, but what the word commands. Now under the name of the Church and Christian Magistrate: How is the Kingdom of Christ weakened by some? Then shall that Ezech. 34.24, bee fulfilled. I will be their God, and my servant David shall be Prince amongst them.

A third ground is the beauty of Gods face, and the glory of the Gospell should more appear, and shine forth, which now is clouded heerby many waies. For 1, men wrest the Scriptures for the defence of these: 2 the whole counsell of God cannot be freely preached: 3 that divine order in each Congregation is dissolved, which should [Page 252]shew who are sheep and who are goats: 4 the Lord is brought in favouring the wic­ked, and making sad the hearts of his own servants; for men of tender consci­ences are accused and traduced as turbulent spirits: Men should then bend themselues to teach the main grounds of Religion, which now are unknown: and how dear should this be to us Englishmen especially, by whose means our land hath been so high­ly honoured, and wonderfully lifted up aboue others.

4 Christian meetings and holy commu­nion of Saints (the nourisher of grace) wherin men might be benefitting and edify­ing one another, should be suffred: Wher­as men now meeting for holy ends, are troubled, as making Conventicles dan­gerous to the State. What were it for our Magistrates to haue the prayers of so ma­ny good hearts, for their safety? Then should that be fulfilled, Zachar. 8.20.21, &c.

5 The Gospell should be freely preach­ed, there would then be nothing to hinder either admittance or continuance, in the Ministery. This liberty of the Gospell pro­cures continuance of our liberty; and tho restrayning of this makes the Lord depart, [Page 253]and brings bondage, captivity, and the sword upon the Nation. Then should the people that sit in ignorance and the shadow of death, see a great light, & so many should not perish for want of vision.

6 Magistrates should be out of danger of those threats, Hos. 5, for passing their bounds, and Esa. 29, none should make Israel sin and wound their consciences with these lesser things at first, and then after­wards fall into extremity and height of wic­kednesse.

7 Ministers should haue more gifts and more authority: for the setting up these, re­strain the spirit of God; and such urging of these, without ground from the Word makes that their ministery grow farre lesse respected. People should be driven from Formality and superstition, that now come to delight themselues in unprofitable Ce­remonies, and so delude the Law: Then should that be fulfilled, Hos. 2.18.

Popish grounds for maintaining their de­vises should fall, and so Babell should bee cast down, and the way shut against all super­stition hereafter: Thus men shall bring that blessing upon them, Psal. 137.

The people that are in bondage so as they may not examine things, but receiu [Page 254]all, should freely try the spirits, and so hold that which is good.

Peace should be established, 1 With the Lord, where they that break the least of his commandements, and teach men so, shall be counted little, or none in the Kingdom of God.

2 Peace with our Christian Prince that is over us, when as the adversaries of Gods people shall haue nothing, like the adver­saries of Daniel to accuse them off: then shall the King be to the just, as the rain upon the mowen grasse, Psal. 72.

3 Then shall there be peace twixt infe­riour Magistrates and Ecclesiasticall persons, who should not intermeddle confusedly each in others Province, nor one be so ad­verse to the other.

4 Peace twixt Ministers, whose hearts burn on against another, for these trifles: some count us schismaticks and hereticks; and others count them Popish, to plead for Baal: How happy a thing it is and profitable for brethren to dwell together in unity?

5 Peace twixt Minister and his people, the Minister shall not be then an hatred in the house of God: nor shall he spy to intrap others that sincerely and purely worship God, as Hos. 5.1.

[Page 255] 6 Peace twixt a man and his neighbour, wheras now men reproach and revile one an other for no other cause but dissenting in these; then should be fulfilled that, Esa. 13.

7 Peace with the reformed Churches, from whom to dissent (having had so long and prosperous a time to get knowledg in, and to reform things that are amisle) and to speak evill of them that brought such light into the world, is shame and sin; it indan­gers their estimation, we being so great and happy a Nation. But if we doe abuse our prosperity, and vaunt our selues because of that, to please the Lord, and so draw others to us, we shall drink deep of the cup of Gods anger.

8 Peace with our enemies, when our waies please the Lord, Prov. 16.7. We shall not need fear the power of the Papist, when we hate their sinnes.

• 1 Then men shall be of one judgment when these fire balls shall be removed.
• 2 The blessing of the Lord shall be upon us, if wee doe heare and obey, Psal. 82.
• 3 All shall set themselues more to please the Lord; and drawing neerer to him is the [Page 256]best meanes of concord amongst our selues.
• 4 Wicked profane men shall haue the staffe taken out of their hands, wherwith now they smite the Kings faithfull sub­jects.
• 5 Popish and superstitious persons that now lie hid amongst us, and kindle this fire, shall be discerned and expelled.

Are they then enemies to peace, that desire reformation, and the removall of these? Are they not such as pray for the peace of Ierusalem? Why are they trou­bled as enemies to State and Prince? And most high and mighty King, how happy shall you be, if as labouring to set such peace amongst Kings, you set this peace in the Church?

SECTION. XXI.

BY the former grounds I doubt not, but men desirous to haue the Lords name sanctified, his Kingdom flourish, and his will done, will easily condiscend to haue these things removed, which so trouble the ser­vants of God, being meerly unprofitable, as all humane inventions are. Onely now for the time, till they be removed, men must [Page 257]know how farre they may joyn in the wor­ship of God where these things are in use; which part is needfull for all to learn, since the servant of God must haue no fellowship with the unfruitfull workes of darknesse, but reproue them rather.

Therfore first consider these grounds following.

1 That these Ceremonies in controver­sie are imposed upon the people, as well as Minister, as may appear in the Preface to the Ceremonies in the Service book, and that in the name of the people, the Minister pronounceth, We receiue this child, &c.

2 That the Church of Rome is an Ido­latrous Church full of Idols.

3 To eat of things offred unto Idolls, and partake in Idolatrous Ceremonies is sinne.

4 It is the property of superstitious and idolatrous things to infect and pollute the places where they are.

1 Our Saviour Christ cast out all those mony-changers that had seated themselues in the house of the Lord before hee taught in the Temple, and Iosiah cleansed the Tem­ple before he offred in it: This therefore shews men should not offer their sacrifices where there are abominations and filthines.

[Page 258] 2 Men must shew an utter dislike and ha­tred of the garment spotted by the flesh, Deut. 7, they must not take it into their house; 2 Cor. 6, it must not be touched.

3 Men must flee from all Idols and Ido­lothits, and must not look upon them.

Though men may cavill at the former places, as being meant of the innner man, yet the latter are plaine. This toucheth men in that it is imposed upon all.

2 Men doe not flee from it, but draw neer unto it.

3 The worship there performed is not pure but mixt, for men are commanded to break the second commandement.

4 Though the personall sins of the Mi­nister doe not hurt the people, yet his Mi­nisteriall and publique sins doe hurt, which he performs from the people to God.

5 What example can be brought where the holy men of God haue communicated with such things.

6 Men are bound to protest against all these corruptions.

Obj. Men hate them in heart.

Answ. The Lord in each commande­ment, in the second especially, forbids the least inward respect from the body.

2 It it an appearance of evill by which [Page 259]many may be offended, weak ones espe­cially.

Obj. 2. Presence is not approbation, since men are not present for that purpose: and secondly men may be present to hear cor­rupt doctrine taught, therfore where corrupt ceremonies are used.

Answ. Presence onely is not approba­tion, if men haue a calling thither.

2 If they protest openly against the same.

3 Consider, that the Lords bids thee come thither, but man bids thee sin, if thou come to worship God after the order of the Congregation wherin this is injoyned, it is not onely thy bare presence that argues thine approbation, but this thy yeelding in shew to Ceremonies.

4 All mens presence together doth up­hold and continue them.

Obj. Men may be present at false doctrine Math. 23, why not at these then?

Answ. 1 Men are not certain that then, and there he will preach false doctrine.

2 Men in that case are bound, if it bee possible to hear sound Teachers; and ordi­narily to frequent where false doctrine is taught, is dangerous and a tempting of God, if men be not very strong, and forced by [Page 260]necessity therunto.

3 Preaching is Gods ordinance, but the other is not, but mans invention.

4 We haue warrant for our presence at the one, not at the other.

Obj. Men may communicate with them that kneel, why not with other Ceremo­nies?

Answ. This seems to be commanded each one in speciall, who not kneeling, doe protest against it.

Quest. Whether parents may bring their children to be Crossed?

Answ. No: for first men may doe no­thing to their children but what themselues would haue done to themselues, if they were to be baptized now: And what good heart could endure this Idolatry?

2 It is a speciall dishonour to the Lord, which men should avoide, both by them­selues, and in and by others.

3 This, as all human inventions, hinders from the child, when it is wittingly done by the Parents, the power of Baptism, as much as is possible.

Obj. Mens not bringing their sacrifices to the Lord was a sinne, though the Priests were evill, 1 Sam. 2, why then is not our not beinging our children to bee [Page 261]baptized our sinne in like manner?

Answ. 1 That it was the peoples sin, it doth not appear in the text.

2 That was properly their personall sin; wheras the Minister makes the crosse in the name of the people.

3 They inverted the order, and that which they did was out of the service of God: th [...]se doe adde of their own in the service of God.

Lev. 15.8, Whomsoever the leprous per­son spitteth on, on toucheth, v. 11, having not washed his hands in water, he shall be unclean. This sign fies uncleannesse by sin, who is so touched by anothers sinne, is defi­led by it; this holds firmely.

Deut. 22.10, Plow not with an Oxe and an Asse at once. It is plain the Lord abhorrs all mixture of religion and superstition.

Deut. 23.14. The Lord forbids any un­cleannesse, lest he depart, a little uncleane­nesse, wittingly and willingly suff [...]ed makes the Lord depart

Ex. 20. The second commandement for­bids any human device to be respected and reverenced in his worship.

H [...]s. 4. Men must not goe up to Gilgall and Bethaven, and swear the Lord liveth; for hee will not haue his worship mixed.

Zephan. 1.5. The Lord will visit such as swear by the Lord and Malcham: That is, such as joyn any thing to the Lords true worship.

Col. 2.20. Why as though yee lived in the world, are yee burthened with Traditions? This place proues that it is the property of the men of the world to receiu Tradi­tions.

Math. 15, to joyn human Traditions in the worship of God, is to worship God in vain, if men be convinced of the unlawful­nesse of these traditions, or if they place their principall serving of God in them.

2 Cor. 6. Bee not unequally yoked with infi­dels, exponente Beza, in any action, either per se, or [...], illicitâ.

These places proue the commanding of superstitions unlawfull. Secondly, the using of such by the Ministers. Thirdly, the peo­ple joyning with them.

1 The Minister stands in the room and person of the people, and doth offer for them.

2 Christ is after a sort expelled out of his place when human devises are brought in.

3 The places speak to the people most of them, or all, directly binding ech particular.

Obj. Christ is there present; therfore we may be there.

Answ. The consequence is not good, because Christ may bee, and is there as God.

2 Christ is there in his Ordinances to convict the wicked, and build up his weak children that doe not discern the evill of these Ceremonies.

3 It is requisite that Christ calls us thi­ther, as well as that he be there.

Obj. 2. Anothers sin cannot defile us: but this is an others sin.

Ans. 1 It is an others sin, and mine too, not onely by my presence, for that is not sufficient to make one guilty; but first he is appointed to doe it for me, and so doth it not for himselfe onely.

2 The worship is mixt.

3 In Christs priviledges it is necessary we giue no subjection to any stranger, but plain­ly stand for Christ.

Obj. Anothers wickednesse at the Sacra­ments doth not hurt the worthy receiver; no more doth the Ceremony used by the Mini­ster hurt him that hates it.

Answ. The case is not like: Because here each one doth receiue for himselfe; but there the Minister is the publique person [Page 264]that stands in the roome of the people.

Obj. Protestation against sin is not ever necessary.

Answ. If wee neither doe it, nor seem to doe it: But if they seem to doe evill, and protest not, doe they not giue offence to others and indanger themselues.

Obj. This will driue men to separate.

Answ. It will keep them from Separa­tion, for being taught that in some Assem­blies, they may partake in Gods Ordinances without mixture, they cannot deny to bee present.

Obj. All the alleaged Arguments proue it unlawfull for the Minister, but not to the people.

Answ. 1 We must remember what any Minister doth of his own head, besides the common rites appointed by the Church, that is a personall sinne; but when a prescript Liturgie is appointed for Ministers and peo­ple, and rytes with all, then it seems not to be the Ministers sinne onely, but the peoples too, who joyn in that worship: For it is ap­pointed to all to worship God thus.

2 It is performed by all, at least in shew.

Now the places are plain for the people as well as the Minister.

Having treated of the true discipline, and corrupt Ceremonies: Now in the next place we may see whether Ministers be justly de­prived of their Ministry. Him that doubts and will consider wisely, I doubt not but these grounds will satisfie.

1 No Scripture binds to the obedience of such things: Why should men be more wise then the Lord, or more holy, or put men out of Gods service for things hee re­quires not at their hands? I would fayn learn of one of the opposites how they will clear themselues before God for this? is it not hi­pocrisie to goe beyond the Lord?

2 The Lord frees all men directly from human inventions, Col. 2, are not men put out of their living and fee-simple which Christ hath purchased and bestowed upon them?

3 These things are toyes and trifles in the opposites judgment, and matters of con­science to the other side; yet for these they depriue the Church of God of their Pa­stors. What? Is not a good Minister worth a chip? Doe you nothing respect your bre­thren, nor mens consciences?

4 This practise is quite contrary to the practice of our Saviour Christ: he whipt out all that brought any thing into the Tem­ple, [Page 266]besides that was instituted; and these whip out men for not bringing in mens de­v [...]es.

5 It is against all sense and reason, that workmen appointed by the Lord, that doe his work faithfully, even in the Stewards judgment, should be put out from their work, because they please not the stewards eye for their apparel? As though men should put out a 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 Sa [...]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; [Page 267]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 [Page 268]land, both by extolling reading, and preaching so as the people can gather nothing by it. And under colour of long prayers, pr [...]s [...]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, [Page 269]holding this position: no Ceremony no Bishop: a [...]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 red [...]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 M [...]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, [Page 270]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 [Page 272]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 grown farre more licentious and vain &c.

14 What are these men zealous against, but plain sin, and such things as zealous men in Scriptures haue been adverse unto, as ce­remonies devised by man, and abused to Idolatry?

15 This way teacheth, that men ought freely of loue, to giue all respect, obedi­ence, [Page 273]subjection, and life too, for the good of the Prince, Rom. 13.

16 This teacheth that it is onely in the power of the Civill Magistrate to punish offenders.

17 Where this way hath been soundly and faithfully taught, there men are most easily held in subjection to the Magistrate.

18 What painfull and conscionable Mi­nister but justifies this way.

This way is schism in many mens ac­count, and termed damnable and many things which they cannot proue are ob­jected against this in the cares of his Majesty: But truth will overcome, and Christ must prevail, though they haue brought us to 300, yet these are enough to vanquish the great army of the Aramites. Nay, if there were but two men they should overcome: All that haue fought for it haue overcome, and Christ hath gotten victory for us; bee wise therfore, and kick not against the pricks: The Lord is with us, fight no more against the Lord, but let there be peace amongst us, onely hinder us not in our Mi­nistery, and saving mens soules.

And for you brethren, whose eares are filled with bitter invectiues, daily thrown out against you, judg righteous judgment; [Page 274] Paul may striue with Peter, though his an­cient much in the service of the Lord: nei­ther let our miseries and crosses cause you to think our standing not to be sound. Con­sider Christs own servants, the Prophets, how they haue been dealt with all. Hath not the visible Church, that had the Keyes then under shew of zeal for God, and lo [...]e to the Church cast them out? Esa. 66. And must not times come, that he shall think he doth God good service that kils you, which is not meant of the heathens, that alwaies were so minded, but of the visible Church? And is not Christ a rock of offence, and a stumbling block? Are not many offended at him? Think of this each that reads, that you haue no understanding naturally of the things of God to discern, but rather yee are prone to misjudge both of the persons and things.

SECTION. XXII.

HAving spoken touching their Cere­monies and communion with them. In the next place it remaineth to speak of their prayers, wherin much is controver­ted.

For set form of prayer; wherin though [Page 275]I think them not unlawfull; yet for the Mi­nister, I am perswaded be sins.

1 Because experience shews that prayers conceived are more pertinent, and doe more affect then set form of prayers.

2 All might be more briefly and plainly done, for the profit of the Auditory.

3 It is a disgrace to the Gospell to bor­row from Papists any of their Liturgies, as though we had not the spirit of God to help us in this, as well as in preaching.

4 It is the duty of the servant of God, to pray for the people, as well as teach them, and as he varies in the one, so ought he in the other, and exercise the gift of the Holy Ghost.

5 It is a dangerous stumbling block to many others to content them selues with a set form of prayer, and striue for no more.

6 As the Lord in preaching for the good of his children, doth minister many things in the present, besides our best meditations when we haue to our utmost endeavoured ourselues; so in prayer, who knows but the Lord would affoord more plent full matters and affections to profit the people with all?

7 We haue no example in the new Testa­ment for any prescript Leiturgy.

[Page 276] 8 Conceiving prayers, would expell our Idoll Ministers, and stir up men with more affection and preparation to come thither, even Ministers themselues, and it would ma­nifest the Ministers care over his people (for the best triall of a Minister is by his prayers) wheras the contrary upholds an insufficient Ministery, and makes the Minister ordina­rily doe no more, then if amongst heathens he were to read a Grammer lecture, and consture some harsh barbarous Latine to his Country Auditors.

9 The Holy Ghost is given to help in prayer, as well as in any other part of the Ministery.

Obj. It is not required of a Ministery to be able to pray.

Answ. This is supposed as he is a Chri­stian.

2 The man that can preach conscionably for the most part hath gifts to pray.

Obj. Many cannot pray.

Answ. Nor never striue for it, having this glorious, but blasphemous pretence, that these prayers of then selues, where there is nothing else are good serving of God. 2 That they are better then such as are conceived by the assistance of the Holy Ghost.

Answ. 2. There ought to be two in eve­ry Congregation, a Pastor and Teacher, and if gifts were denyed to one, yet no doubt but the Lord would giue to the other.

Obj. 3. There would be many idle pray­ers offered up.

Answ. This doth more corrupt, and is more dangerous for the manner the heart, (which is the chiefe thing in prayer aboue the matter) then this for the matter.

2 They would doubtlesse, if there were the like ignorant and unconscionable Mini­sters that are now; but this Discipline would sweep them away.

3 Men should be admonished for this, and if they did continue, then order to be taken with them.

Wherfore considering this, that many in­conveniences come by this which we haue now, we desire that there might be a con­sultation how to reform in this, as well as there hath been in the preaching of the Word.

Now for the people, how farre they are forbidden to joyne in any unlawfull prayers.

Answ. 1 Where unlawfull things are asked; either such things as are not bles­sings, [Page 278]or such things to be removed, as are not evill simply.

2 Wherin they professe to aske without faith.

3 Wherin the people are to be their own mouths to the Lord.

4 Needlesse and idle repetitions of the same thing and words after the Popish man­ner, as Oh Christ, Oh Lord &c.

5 To patch in prayers amongst the com­mandements.