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 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 heâ—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 â—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 reteâ—ned 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 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 theÌ„ 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 sprâ—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 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 Appaâ—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 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 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
had been propounded to Iohn Hus and Ierom of Prage as are now they would haue heard and approved the voice of Christ or in the like of that kinde as in all ages Gods servants haue to fight against and doe evercome some speciall enemies and corruptions that trouble the Church So Wickliffe in his time against some errours of the Romish Synagogue Luther against more Calvin and Beza against more 20 Reason inlightned and guided by the spirit of God and subject to the Word is the voice of God This is part of the image of God even that wisedom which God renewes by his Spirit Mat. 12.13 This holds so as these cautions be observed 1 The Scriptures must be the ground upon which reason is built The Scriptures are the premisses reason drawes the conclusion from thence 2 The like reasoning appeares in the Scripture 3 That mans reason be never used against any part of Scriptures nor experience for either Scriptures or experience to the contrary overthrows all the shewes of reason 4 So as men by reason presume not to understand the deep things of God that is the mysteries of Religion which the Scriptures reveales not Col. 2.5 Reason must submit to the Word and beleeue the truth therof though wee cannot conceiu the manner how it should be Ioh. 3.6 Reason especially in divine things and the worship of God serues onely as a watchman to discern what the will of God is which is our wisedom Deut. 4. So then part of our faith must be built upon reason thus informed It is a thing no lesse dangerous then odious to meddle with Princes authority not that they themselues cannot endure any higher power though naturally all men would be as Gods but chiefly because inchanting flatterers seek to bewitch Princes and themselues being voide of all conscience of duty towards God full of hatred towards his children and divellish blinde zeale for superstition and selfe loue towards themselues and would perswade Princes as Iesabel did Ahab that because they are Kings they may doe what they please and usurp not mens onely but Gods right too and sit in his Chair Such were they that came to Ioash 2 Chron. 24. Such were Davids enemies And these men to the intent they may bring about their divelish and malicious intendments pretend to be the onely true hearted subjects in the Kingdom and that men of another disposition though farre more faithfull to God and his Magistrates yet dissenting severing from their errours and not bowing down to them are factious and trouble the peace of the Kingdom So did Haman report of the Iewes Esth 3. And that their accusation may not seem frivolous they bring some complaints for the breach of lawes devised by themselues as snares to take the righteous in no way tending to the safety or honour of the Prince or the publique good of the Church or Common-wealth Though these men abound in every age and by their policies raâ—se themselues to high placâ—s their kingdom being of this world and the Lord disposing and appointing them as scourges for his own people yet because it is the Churches duty to teach all the truth and seek the good of mens soules and of Princes especially by whose meanes so much good is injoyed and that this is true loue to shew the way of life though it be by sharp reproofes therefore for Princes good â—f so be the wise and gracious God so appoint that these things may be vâ—iwed of them and for the peoples good that they may know how to cary themselues towards Authority I haue indevoured from the rule of justice that appoints every man his standing and office and bounds them with strait charge that none shall passe the lists prescribed to man fest this point which I acknowledge is farre fitter for the more judicious to haue handled The name of Kings and Princes is sacred they are stiled Gods by the Lord himselfe and children of the most High next to himselfe to be honoured of all men Wherefore from the Scriptures these things following are evident concerning them 1 That this high calling is an Ordinance of God immutably to continue for the good of man till Christ restore the Kingdom to his Father for it is morall and of necessity never abrogated by God This all firmly hold against Anabaptists Secondly for their authority that they are highest and supreme in both kinds civill and ecclesiasticall this is plain â—n David Salomon Iosiah who were chiefe the high Priest being under them the Prophets in like manner This is not doubted of therefore no stay is to be made in it The onely question and thing is 1 That Princes haue authority in things Ecclesiasticall to see the service of God done in due and beseeming manner so did David so did Iosiah This authority is in ordering fit circumstances in performing holy duties as times of meeting and of humbling themselues by fasting c. Princes are bound to this for the carelesse serving of God brings judgement upon the people 1 Cor. 11.2 The more care they haue for the Lord to be reverenced the more carefull will he be of their honour Psal 2. 2 Princes haue authority to examine and try all canons and constitutions of men to see that nothing bee thrust into the Church by deceivers This authority is in binding Ministers to the true word of God both for matter and manner in preaching prayer administring Sacraments and execution of discipline Thus they are straightly bound to keep the charge of the Lord 2 Chron. 13. The Magistrate is the keeper of both Tables this is the treasure of his Kingdom that which makes him victorious against enemies the happinesse of his own soule and his subjects the glory of God and the good of posterity 3 Princes haue authority to bring all things both Callings and Ordinances to tho first inst tution abrogating all former customes and pract ses which dissent from the Law of God and disanull such statutes as make them to be in force and credite So did Iosiah reform Salomons errours and all the idolatry set up before This reacheth to the overthrow of all Antichristian rites that are brought into the house of God This he is bound unto in the second commandement So did Moses break in peaces the golden Calfe and the good Kings took away the Groues and high places their ancestors had set up Magistrates must not suffer whorish bravery to be provoking the eyes of Gods glory Thus did our Saviour Christ 4 Prâ—nces haue authority to remoue things of a good use at first when they be corrupted and abused and of no use So did Ezekiah the brazen serpent This reacheth to all things not actually abused but in danger to be abused such were Idoll Temples that the good Emperour overthrew So may the Magistates remoue Witnesses out of Baptism now bâ—ing unprofitable This rule they are bound unto both by the second and third commandement by that care they owe to
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 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 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 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. Whether they may be a Church that stand subject to Antichrists Government Answ 1 If they dissent in judgment and dislike in affection 2 If they hunger after all meanes to haue true Discipline Mat. 5. 3 If they professe and witnesse as they are called against this false government 4 If men exercise a holy Discipline amongst themselues in admonishing and exhorting one an other 5 If they perforce and by compulsion yeeld to suffer such as usurp Ecclesiasticall government under pretence of his Majesties laws These things in truth where they are argue and proue men to be members of the true catholike church 1 A promise of life is made to such Math. 10 Math. 5. 2 Others sin in usurping over them defiles not them 3 It is a kinde of discipline to the true church suffering for discipline God blessing it to his people 4 The church of God in times of Popery wanted this outward form 5 This outward form is necessary to the wel-being of a reformed church not to the being simply of Christians for subjection of the whole man to the laws of God properly make a Christian Yet lest men should imagine they are well enough that lack this and secondly lest some should think we plead for Baal Therfore obserue that the people and congregations that want this outward government are in great misery in the outward man and are wonderfully blemished 1 He that breaketh the least of Gods commandements and teach men so shall be called the least that is none in the Kingdom of God Mat. 5. 2 The government of Christ rightly administred is a meanes to keep out Satan from raigning it walles in the Church the want of it makes the people exposed to every danger and looseth many a soule 3 One Ordinance of God wanting and another strange devise of man brought in the roome therof brings other Ordinances of God out of request and in time expells them 4 Men though they want discipline yet they are bound to perform such duties the more in private one towards an other 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 Arguments to proue their unlawfulnesse 1 In the time of the old Testament Priests and Levits were to teach the people to discern betwixt the clean and unclean c. therfore in the time of the new
Lord to anger That you sâ—ould dare to send such a lâ—me and bl nde mâ—ssâ—nger to the Lord of Frosts and such sacrâ—fices withall comming from the drowned in ignorance and superstâ—tâ—on and that you should put the Lords name upon such a Mâ—nister which is not sâ—â—t nor allowed by him Doe you nâ—t depriue your seluâ—s of those excellent and pâ—ecâ—ous treasures in the Gospell of Christ because you want a man to preach them Epâ—es 3 Doe you not hereby â—ndanger and loose your soules which liue in ignorance 2 Thess 2. Doe you know the anger of the Lord will be upon you for this Hos 6. Would you chuse for the bodies sake such a Physitian as hath no skill at all nor any good report to haue cured any under his hand Or such a Counsellour as could not advise but reade you a statute or book-case at all adventures Would you trust your sheep with an Idoll-shepheard that cannot tend them And will ye make so small account of your soules thus to passe them over O return and seek the Lord ye haue hitherto sitten in ignorance and in the shadow of death you never knew what the Gospell meant nor what a God the Lord is witnesse the base and wicked conceiving of him and carriage towards him in publique and private Wherfore let this moue you to provide you a man of understanding that may be able to fâ—ed you Turn you therfore from all your evill waâ—es that yee may be brought to Sion the place where the Lord will be found and seen of all his people Let none be so hardy as to maintain these in their Callings SECTION XIIII THe next sort of Minâ—sters wherof some doubt whether they may hear them or no are such as conforme to these ceremonies now controverted Which howsoever it come in them from an utter hatred of Popish devises and an heart carefull to keep themselues unspotted of the world yet without all questâ—on they erre Concerning thâ—s therfore that morâ— clearly the truth may be boulted out we will propound some grounds to stay upon 1 The Ordinances of God remain pure and holy though men be corrupt that administer them and so are like the Lord. 2 Private men are bound to try the doctrine of Mâ—nâ—sters and look to that rather then be examinâ—ng of their entrance into that Calling they are in this all the Scriptures run upon 3 God doth good to his Church by the gifts he hath given to wicked men for his people For they are fâ—om the Holy Ghost given to restore the Saints and for the work of the Ministry These things considered it may appear upon sufficient grounds that men may lawfully hear 1 Such as are conscionable in their Ministery though they erre in judgement for the Ceremonies and be ordained according to the manner of the times For first these haue the substance of a lawfull calling electâ—on and approbation from the people 2 Dissention in lesser matters hath never hindred either Communion nor estâ—emâ—ng one of another twixt the servants of God Phil. 3. 3 These are sent of God though not by this way they are not unlike to Iacob whose the blessing was though he should not haue sought â—t by lying 4 Their sin in admission is their own personall sin and cannot hurt others not partaking with it 5 Men may and ought to receiue their sendâ—ng not from men but from the Lord of the Harvâ—st Object It seemes to approue theiâ— sinne since men pertake with them in their Ministery which they haue gotten unlawfully Is it not to communicate in stollen goods Answ No for they ought to be admitted and the Ministery is theâ—rs and the Congregations choosing them onely it is their errour to come in by a wrong way Now to stâ—al is to take from men that which doth not belong unto them which cannot be applyed to them A second sort of Ministers are bad and corrupt in doctrine and manners these preaching many truths from God may be heard For 1 They sit in Moses chair Matth. 23.2 Moses chair is the doctrine of Moses otherwisâ— they should haue sit in Aarons chair if he had spoken of the Calling 2 Otherwise we should not yeeld absolute obedience to the doctrine taught except it were Moses doctrine 3 The main cause why the people should hear these is manifâ—sted by our Saviour but this is not so much succession in Calling as succession in Doctrine 1 These Pharisies had corrupted their Callâ—ng 2 They perverted the Law with their Glosses 3 Were ignorant of the righteousnesse of faith 4 Hipocrites in life and bitter enemies to the Kingdom of Christ 5 They preached the Word without authority coldly as did not stir affections 2 Arguâ— Doctrine and gifts are the Churches who may take their own from a very theife Yet these Cautions must be observed 1 That we be able in some measure to discern and try the spirits 2 That wâ— be compelled by necessity 3 That we bâ— careful to get what pâ—ivate and pubâ—â—que help possibly we can 4 That we hunger after other powerfull meanes and as soon as the Lord offers any we remoue and follow the light 5 Refuse private conversing with them 6 Contend for the truth in any paâ—t oppuâ—ned by them Object May not Popish Iesuits or the like then be heard Answ Thâ—se are the professed servants of the beast not of Châ—â—st for they haue quite changed the Ministery into a Priâ—sâ—hood 2 We are quite separated from this false Church by the commandement of the Lord and the Magistâ—ate and all Chuâ—ches assenting to the same 3 Thâ—se doe plainly seek to seduce us and withdâ—aw us from the worâ—hâ—p of the true God all which cannot be found â—n these of our own Church from which wee haue â—o such warrant to seperate nor doe seeke to draw us quâ—te from Christ in fa th Yet thus far let me speak to you of the Ministry thus corrupted that are negligent and doe not sorwaâ—n the peopâ—e of God of danger You that look to your own wayes and make your belly your God You that preach as they Ier. 5 that other Lords may â—ule over the flock of Chr st Considâ—r what you are Are you not men of God Should not you be holy that draw neer to the Lord Should you trouble the waters with your Tâ—aditions that none can drink almost w th a good conscâ—ence Should you make the sacrifices of God abhorred by your dâ—ssolâ—tenesse Should you smite with your tongues your fellow sâ—rvants whose Minâ—stery and conversation you know is better then your own Should you use the flock of Chrâ—st as you doe never visiting of them many of you If woe be to them that joyn house to house what shall become of you that joyn Congregation to Congregation and to these prebenships Dâ—anries c. Should you be terrible to the humbled and afflicted soules Surely the Lord will judge for his people Hear you that force men to things against their
CERTAIN OBSERVATIONS OF THAT REVEREND religious and faithfull servant of God and glorious Martyr of Iesus Christ M. RANDAL BATE which were part of his daily meditations in the time of his sufferings whilst he was prisoner in the Gatehouse at Westminster THE FIRST SECTION Every part of Wisedom is from heaven from the father of Lights MOst glorious and eternall Lord God which hast vouchsafed by Iesus Christ in all times to publish thy counsell and holy wil to thine own people raised sufficient witnesses against superstition and wil-worship For the clearing of thy truth vouchsafe thy presence with thy weak servant in this businesse that desires thy glory and the good of thy people That so much of thy truth as is needfull for our times may be plainly made manifest to the conscience and heart of all that belong unto thee Lord thou hast appointed Iesus Christ to be our Shepheard and promised thy Word and Spirit should not leaue thy people Thou hast brought us to be partakers of the first resurrection and drawn us out of the world to know thee in part and loue thy name Oh therfore send thyne annoynting eye-salue and cause such a light from heaven to shine in our dark hearts as all contrary thoughts and conceits that rebel against Christ his Kingdom may be subdued all lukewarmenesse may be expelled and that all with one heart and free perswasion of minde may worship thee the onely King and Lawgiver of the Church according to thy will in the unity of the Spirit Amen IN all times deare brethren and much beloved it hath been found true that satan sowes tares where the Lord hath sown wheat which come up in the night so secâ—etly and are so like the wheat that they are scarce discerned by any till they haue overgrown the corne and choaked the same nay which is more Errours never want men very busy and dilligent in tending and nourishing them so that if they haue not the chiefe place and be kept with all observance you shall see their Patrones fly in mens faces for the least neglect This too lamentable experience of the Churches condition sufficiently proveth amongst both Iewes and Gentiles For the lying serpent though he study to poyson all mens soules with damnable doctrine yet more principally the visible Church wh ch being a fountaine of living waters troubled by him filthy streames must needs flow thence to all the world Besides when the Church corrupts Gods worship in whole or in part devising any thing of her own it greatly hardens wicked men in their superstitions and devised Religions who seeing the same outside in the Religion of God which they themselues follow are hindred from discerning the graue and simple Majesty of Gods true worship thinking this to be but like their own an invention of men or at least that men are not altogether taught of God in this way nor receiue all that they professe from him alone but doe borrow many things and devise some of their owne to beautifie that which by forra gne beauty is evermore deformed sowcing an old patch of a different colour into a new garment which makes a rent where all was well before To prevent wh ch offence though unfittest I acknowledge of any I haue undertaken th s small Treatise wherein farre be t from me to seek any disgrace of the State because I d scover some corruptions in the Church for it is the Ministe s duty to reproue With much thankefulnesse we all acknowledge Gods mercy towards us in the light and liberty we haue injoyed by meanes of three renoumed Princes whereof two are fallen asleep and one now the Lords annointed surviveth on whom the Lord multiply all graces of his Spirit Neither doe I thinke that men of any reasonable understanding wiâ— think the publi hing of the t uth in a plaine manner any disgrace if it be done in way of exhortation for suppose I should erre in judgment yet the thing being done in loue and humility with all respect and due regard unto the State I doubt not but his Majesty and the State under him wil take it as a fruit of loue from him that unfeynedly seeks their peace and happinesse I know it will be said we are factious and sowe discord and therefore deserue sharpe punishment for troubling the quiet and peace of the State But mens cenâ—ures doe not feare me nor is my life precious unto me so as my race may be run with joy and a good conscience whether I â—iue it is unto Christ and for h m or whether I dye it is unto him and for his Glory And let not any of our oppositâ—s dream but the Lord will raise up such by his Spirit that shall repâ—oue thâ—se remainders of superst tion more and more â—â—aâ—ply till he come himself in his own person He will not be overcome by men but will set up his Christ in all his Ordinances As for troubling the State I professe I doe not trouble the land for we adhere to Christ and walk by his light onely And let all men know it is farre better they should heare the sharpest reproofes that doe most cut then feeâ—e the smaâ—t hand of God for continuing unreformed which men cannot but look for if they goe on in this way which the Lord hath â—o often reproved and dehorted us from Many I suppose on the other hand will blame and censure me because I t ach not an utter depaâ—ture from a corrupt form of worship whom I doe seriously desire to peruse the grounds herein conteyned for their satisfaction in this point Wherfore considering no just cause of offence is given to any for the substance of the matter especially and the necessity there is to witnesse the truth I haue published this to settle the judgement and informe the conscience of them that want better means I know and see what an hinderance it is to many in mayn points and duties of Religion to doubt in matters of small moment in shew and circumstantiall I know how many mens hearts are torn each from other and divided about these things Many going further on the right hand in detestation of errours then they are called by the Lord Doe not these call upon every man for the use of his tallent that the hey and stubble built on the foundation may be removed by the approach of the light and all may walk in one way making truth and peace to kisse each other Onely there are two things yet questionable 1 For the maner of handling these controversies it seemes nothing fit that such plain and simple stuffe should be brought to the building of the Tabernacle especially there be ng so many men of excellent parts furnished with all manner of learning and sound judgement that might travell with more successe in this businesse To which I answer from my heart that I could with it to be so and â—f they be not otherwise imployed I doe desire them
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 spirit against their own pride and ambition and the sinnes of the times in others and no doubt they wâ—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 disdaâ—n not what was spoken by him for Religions sake leaue this to the civâ—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 lâ—ke Peter to smite your enemies with this sword yâ—t you profit not Christ nor wâ—ll he bâ— thus defended by you And undoubtedly look as the Kings of the earth sâ—all waken out of that slumber wherin they aâ—e as drunk with the cup of the whore and burn her up and destroy her wâ—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 tâ—yall of his servants yet the Lord will raâ—se up the spirit of some who knows how soon that shall require at your hands the hurt you haue done with thâ—s sword and take away your authority and honour and make you naked SECTION VI. THE next controversie touching Dâ—ocesan Bâ—shops is their tâ—tles which though â—t may seem a matter too nâ—ce smal to bâ—â—nsisted on because so many worthy Dâ—vines haue past it over and made nothing of â—t yet if we consider what danger hath come to the Church by varying and altering words and how strâ—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 claâ—m it as from God therby condemning all other Churches in the world that haue the D scipline of God amongst thâ—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 tâ—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 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 thâ— Câ—vâ—ll Magâ—stâ—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 Magâ—stâ—ates may not haue these tâ—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 Majâ—sty externally to shine in Princes and theâ—foâ—e they haue all allowed for magnificence and st te But his glory in his Ministers hee will haue shewed in his gifts upon 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 preachâ—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 thâ—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 are subjected to men in outward discipline forb ddeâ— Be not servants to men to men in teachâ—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 impositâ—on of hands and confirmatâ—on wheras all Ministers haue alike power for the ministeriall dispensatâ—on of these This Argument is plain neither can any deny it that is not possest with a Pharisaicall spirit 3 Apâ—stles Evangelists Prophets Pastors Teachers never had any such Tâ—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 Minâ—stery stiles then selues like Earles as Richard of Canterbury c. as though that were more plâ—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 yeaâ—es â—fter Christ when the Church began to dâ—cline and changed into an earthly
served but mens amb tious thoughts never furthered the Kingdom of Christ Now this office is meerely devised by man For they deny them to be Elders mentioned in the Scriptures and how far different they be any man may see that compares them together Churchwardens haue no stroke in the discâ—pline or excommunication Elders were to tend mens soules and procure their good by admonition reproofe c. Churchwardens are to tend the church walls and see that there be a fair surplus provâ—ded and such Trumpery Elders sprung from Christ and mâ—ght look for a bâ—essing and protection in their calling These are from Rome and cannot expect any such blessing or protection from God in their course Elders were not annuall as these are 5 These officers uphold an unlawfull Hierarchy and Government they receiue their oaths wh ch is their enstalment from them wheras the church and congregatâ—on ought to choose and ordain them 2 They present all to them again giving them the power to punish and censure 3 They must obey every edict and precept that comes from them or the rurall deanes poore ignorant sotts more unlawfull officers then themselues This argument is firm against them since they that maintain Christs enemies are justly to be reproved and accursed if they doe not repent 6 Churchwardens as the government stands now are bound to most unlawfull conditions to present the true Min ster for not using superstitious ritâ—s to keep other Minâ—sters from preaching there except they haue licence to present men for not joyning with a dumb Minister and in a word to see that their Canons be execâ—ted to the full and herein they are instâ—uments of sin and mâ—anes of troubling the s â—vants of God which brings woe upon men This cannot be denyed The serpent was accursed for bâ—ing but the instrument of sinne 7 This is a great stumbling block to the Separation making them thâ—nk all our Church is and stands subject to Antâ—christian government For these depend of the Bishop aâ—d Deanes and haue a kâ—nde of Regency in the Church Wherfore considering these things brethren who haue been through ignorance or want of consideration hitherto m slead hearken and leaue off hence forth Your witnessing of the truth of Châ—ists Government without all doubt will bring more true rest and peace to your soules then you can finde comfort in your outward peace which you may reap by conforming to mens wills and pleasures Consider how you undertake the profession of Chrâ—st with a full puâ—pose to â—eau all to enjoy him Let me intâ—â—at you for your own good that you will throughly and seriously consider of these things in your own hearts and cover not your selues with some fig leaues that you or others may find for you What a daunt ng will it to be the opposits when the peoplâ— stand against their courses And goe they cannot that want legges or feet which you are to them Think what every age hath given for Christ and his pure worship and shall wee giue nothing So metimes reformation and discipline beginnes with the servants who for shame driue others from their unlawfull courses Howsoever keep your selues that no unclean thâ—ng touch you and that you kâ—ep nothing unclean to defile others withall SECTION X. HAving shewed in the former Treatise what Officers are unlawfull springing up with Antichrist and therfore in all reason to die with him Now lest any should conceiu we herein would put all oâ—t of order It will be expedâ—ent to shew such offices as Chrâ—â—s t hath left â—n his Church for the good of mens bodiâ—s which are a cording unto theâ—r necessities to be disâ—â—â—buted â—nto E ther men want outward meanes for wh ch Dâ—acons are appointed or are weak and sickly or tâ—avelling strangers and need attendance for thaâ— end the Lord hath appointed Widdows 1 For Dâ—acons Act. 6 we haue the institution divâ—nely expressed the Apostles though carefull to still all complaints yet having greater care of mens soules would not be hindrâ—d in the Ministery of the Word knowâ—ng and affirming that the preaching of the Gospell is the highest work of the Ministery Where men may obserue that conscâ—onable and wâ—se Minâ—stâ—â—s that seek to doe the r duty to the Lords lâ—king w ll not adâ—oyn other offices to the Mâ—nâ—stery of the Word For men receiue grace but for th s or that Calling and one will hinder an other be men never so provident But by the way lest any should think Constables or Churchwardens or the like sufficâ—ent enough for this businesse as the Apostles weâ—e most carefull of their own Call ng so doe they teach an excellent course for the provision of the poore to choose men of good report full of the Holy Ghost and of wiâ—edom which they might set over this businesse Thiâ— being very gratefull and acceptable to the whole Assembly they set seven before the Apostles who by imposition of hands and pâ—ayer ordained them and admitted them into this office which greatry and wonderfully furthereth the Gospell as it is the nature and property of all Gods ordinances that comming together they may further one another the coÌ„mon good which men receiu by theÌ„ whence we haue the necessity of this ordinance of God lest the Ministâ—r should be hindred in his calling 2 The institution by the coÌ„mon coâ—sent of the Apostles which now bâ—nds all in the new Test they being the foundation of the church of the Gentils 3 Election by the church and ordination by the Apostles and 4 the benefit arâ—sing hence This place is so plain that me thinks an ingenuous heart that loues the truth wayes of Chrâ—st reverenceth the minâ—stry of the Apostles shold not cavâ—lâ— but yeeld willingly hereunto For what the Apostles taught the people to doe Christ had coÌ„manded afore Mat. 28.21 For they in their Ministeâ—y could not erre Onely one excâ—ption may be made That if this were so nâ—â—dfull an Ordinance then why did they not teach â—t the châ—rch afore The Answer is plain 1 Because the Lord would haue men to see the want of this ordinance of God that so they mâ—ght discern the necessity of it and not think they were burthened with more Officers then need requires 2 H thâ—â—to the church was but newly gatheâ—ed and as soon as â—t came to be incâ—easâ—d so soon tâ—ey appointâ—d this Office A second gâ—ound is that 1 Tim. 3.8 where the Apostle sets down as of Ministers so of Deacons what men they ought to be honest c. Thâ—s belongs to us as well as the former of Ministâ—rs 2 The Apostle directly affirmes that Tâ—mothy according to his direct on should carry himseâ—se in the house of God which is the Church of the living God and the pillar and ground of truth v. 15 which glorious titles why are they added but to shew that no man should dare to come and exâ—cute any office in the house of God saue such as were called and fitted therunto 2
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 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 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 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 confâ—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 â—isquisition of truthes 5 Nothing is rashly to be concluded but much consâ—â—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 tâ—mpt the Lord. 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 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 obtâ—ude things upon the Church without command The excellency and authority of these First the spirit of God is specially amongst 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 thâ—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
Church hath in commandâ—ng 2 Let them teach how the people ought quietly to submit themselues to their Minister whatsoever and be content with him 3 Let them that seek Reformation be made odious to the people 4 Let them be taught not to search things doubtfull but beleeue their Minister And in cases controverted let men rely rather on the great learning of the present Church and reverend antiquity then to follow these new Geneva-like preachers that will haue nothing warranted but that which is approved by the Scriptures 6 Let not the Gospell be freely preached For these exercises of preaching and prophesying cut down the kingdom of the Pope This is so full of light that if it be preached so plainly as many doe it will lay open all 7 Let men haue such a kind of serving God as will not stirre nor trouble them but altogether please and delight Let them haue such preaching singing organs c. Are not these from Satan Are they not directly against Christ and his Kingdom And the Kings Majesty and his Kingdom which fals or stands not with a Bishop Ceremonies but with the Kingdom of Christ rather witnes that experience of the Fr. King who revolting from the truth how did the Lord meet with him Wherfore be wise ô yee Elders of Israel and sleep not you that are the Lords Watchmen The divell sows tares and thâ— peace of the King and weale of the Kingdom depends upon thâ— suppression of Popery Take heaâ—t every truehâ—aâ—ted Christian and stand in your places agaâ—nst such courses as bring either Atheism or Idolatry Keep up the Word soundly preached by the Ministers of God which are the strength of the land Incourage the servants of God that are most ca efull to please the Lord. Cause that there be a generall turning to the Lord by fasting and prayer Let the Sabboths of God be kept and sanctified and tâ—y then whâ—ther the Lord stay not his judgments and blesse the land more then ever Then you shall be called The Restorers of the Breaches And if you be not more carefull to seek the Lord and walk by his wisedom know that all human power cannot uphold your Kingdom against Satanicall dâ—vises SECT XVII Whether it be fitting to bury in Churchyards Answ IT seeems no For the Scripture and practise of all the Saints is against it 2 Men place religion and holinesse in it and when things indifferent come so be abused they are not lawfull to be used 3 This hath and doth cause so many prayers to be read over the dead 4 The covetousnesse of Priests and Friars hath been a speciall meanes of this course Whether it be not not needfull to pull down Churches built for the honour of Idols Answ It seems it is For 1 Hos 4.15 2 The house of Baal was destroyed 3 The high places ought to haue been dâ—stroyed 4 It is a part of holinesse to overthrow the Groues Deut. 7. 5 The name and memoriall of Idolls ought to be rooted out 6 To dedicate Churches to a Saint is Idolatry which ought to be removed 7 The gold of graven Images is an abomination to the Lord and an accursed thing therfore also Churches which â—are so defiled Object These places were unlawfull because the Lord had chosen a speciall place where be had put his name Answ That reason is never given 2 the pollution by Idolatry is ever urged as the cheife cause Meanes that the people may be fitted for Reformation 1 Men must hunger after all Gods Ordinances 1 Must set their hearts to seek the Lord by earnest praying and turning unto him 3 They must obseru an holy Discipline amongst themselues in admonishing and reproving one an other c. 4 Must touch no unclean thing abhorring all Romish Reliques and Antâ—christ especially 5 When men mourn for the burdens laid upon them and groan for the misery of others 6 Rejoyce in the forwardnesse of them that are most zealous not envying one an other 7 That speciall prayers be continually offered up to the Lord for the Magistrate The danger of seperation after the manner now used by some Let none imagine that because I write gainst the practise of Seperatâ—on that therefore I hate the peâ—sons whom I am peâ—â—waâ—ed thâ—oâ—gh tendeâ—nes of conscieâ—ce doe wâ—thstaâ—d these corruptâ—ons Hear thâ—â—fore a freinds reproof who tenders your good and desires the holy ordinances of God and in all th ngs to keep a good conscience Sometimes affection may outrun soundnes of judgment and in sâ—eking to fly more then is sin we fall into greater corrâ—ptions and nourish much â—vill in us Brethren disdain not to read a few lines which I know cannot abate your zeal and may through Gods blessing make your course more comfortabâ—e Consider well therfore of these gâ—ounds I lay as a way to that wh ch follows 1 That there is in each a naturall affectâ—on like zeal as in other graces the deceitfull heaâ—t will counterfeit grâ—â—e so in thâ—s witnes Iehu there is an errour on the right hand 2 That this blind zeal carries men headlong without examination or seaâ—ch of their waies to censure others when there is no power further to hurt 3 Men may oppose corruptions in publique and yet neglect to fight against sin resolutely and zealously in themselues therby thinking to please God highly 4 That Tolleration is not approbation Act. 17.30 5 It is the desire of Satan and our ownâ— to seperate from the true children of God upon any occasion whatsoever these enemies much respect 6 Men rending themselues from the true Church as no Church cannot tell where to stay nor to whom to joyn themselues which makes their rents incurable 7 Men may joyn themselus to the purest Congregations if it be without condemning others as nothing 8 Christ is not ever accompanied withall his ordinances in act but many times he goes in one or two amongst his people A Church holding the foundation though it err in many particulars remaines a Church still 9 Many commands binde the Magistrate to redresse things amisse which private persons cannot possibly reform 10 Gods Ordinances make us one with the Lord and with men no further then they are one with the Lord. These things agreed upon I doubt not but men will yeeld to these Arguments following agaiâ—st totall separation First there â—s a true Ministâ—ry in the Chuâ—ches of England therfore it â—s lawfull to joyn with them That there is a true Ministery it may appeare 1 Bâ—cause men haue gifts to dispense the Word 2 Men are chosen by the people 3 Graue and godly Preachers doe approue of the entâ—â—ng â—n of many 4 Men haue ordâ—nation though not aftâ—r the purest manner but corrupt whâ—ch comming to their knowledg they repent of 5 Men exercise their Ministery not by vertue of aâ—y power from men but because the Lord hatâ— s nt them 6 The hand of the Lord is with them to prosper hâ—s own woâ—k so as men are brought to
grown farre more licentious and vain c. 14 What are these men zealous against but plain sin and such things as zealous men in Scriptures haue been adverse unto as ceremonies devised by man and abused to Idolatry 15 This way teacheth that men ought freely of loue to giue all respect obedience subjection and life too for the good of the Prince Rom. 13. 16 This teacheth that it is onely in the power of the Civill Magistrate to punish offenders 17 Where this way hath been soundly and faithfully taught there men are most easily held in subjection to the Magistrate 18 What painfull and conscionable Minister but justifies this way This way is schism in many mens account and termed damnable and many things which they cannot proue are objected against this in the cares of his Majesty But truth will overcome and Christ must prevail though they haue brought us to 300 yet these are enough to vanquish the great army of the Aramites Nay if there were but two men they should overcome All that haue fought for it haue overcome and Christ hath gotten victory for us bee wise therfore and kick not against the pricks The Lord is with us fight no more against the Lord but let there be peace amongst us onely hinder us not in our Ministery and saving mens soules And for you brethren whose eares are filled with bitter invectiues daily thrown out against you judg righteous judgment Paul may striue with Peter though his ancient much in the service of the Lord neither let our miseries and crosses cause you to think our standing not to be sound Consider Christs own servants the Prophets how they haue been dealt with all Hath not the visible Church that had the Keyes then under shew of zeal for God and loâ—e to the Church cast them out Esa 66. And must not times come that he shall think he doth God good service that kils you which is not meant of the heathens that alwaies were so minded but of the visible Church And is not Christ a rock of offence and a stumbling block Are not many offended at him Think of this each that reads that you haue no understanding naturally of the things of God to discern but rather yee are prone to misjudge both of the persons and things SECTION XXII HAving spoken touching their Ceremonies and communion with them In the next place it remaineth to speak of their prayers wherin much is controverted For set form of prayer wherin though I think them not unlawfull yet for the Minister I am perswaded be sins 1 Because experience shews that prayers conceived are more pertinent and doe more affect then set form of prayers 2 All might be more briefly and plainly done for the profit of the Auditory 3 It is a disgrace to the Gospell to borrow from Papists any of their Liturgies as though we had not the spirit of God to help us in this as well as in preaching 4 It is the duty of the servant of God to pray for the people as well as teach them and as he varies in the one so ought he in the other and exercise the gift of the Holy Ghost 5 It is a dangerous stumbling block to many others to content them selues with a set form of prayer and striue for no more 6 As the Lord in preaching for the good of his children doth minister many things in the present besides our best meditations when we haue to our utmost endeavoured ourselues so in prayer who knows but the Lord would affoord more plent full matters and affections to profit the people with all 7 We haue no example in the new Testament for any prescript Leiturgy 8 Conceiving prayers would expell our Idoll Ministers and stir up men with more affection and preparation to come thither even Ministers themselues and it would manifest the Ministers care over his people for the best triall of a Minister is by his prayers wheras the contrary upholds an insufficient Ministery and makes the Minister ordinarily doe no more then if amongst heathens he were to read a Grammer lecture and consture some harsh barbarous Latine to his Country Auditors 9 The Holy Ghost is given to help in prayer as well as in any other part of the Ministery Obj. It is not required of a Ministery to be able to pray Answ This is supposed as he is a Christian 2 The man that can preach conscionably for the most part hath gifts to pray Obj. Many cannot pray Answ Nor never striue for it having this glorious but blasphemous pretence that these prayers of then selues where there is nothing else are good serving of God 2 That they are better then such as are conceived by the assistance of the Holy Ghost Answ 2. There ought to be two in every Congregation a Pastor and Teacher and if gifts were denyed to one yet no doubt but the Lord would giue to the other Obj. 3. There would be many idle prayers offered up Answ This doth more corrupt and is more dangerous for the manner the heart which is the chiefe thing in prayer aboue the matter then this for the matter 2 They would doubtlesse if there were the like ignorant and unconscionable Ministers that are now but this Discipline would sweep them away 3 Men should be admonished for this and if they did continue then order to be taken with them Wherfore considering this that many inconveniences come by this which we haue now we desire that there might be a consultation how to reform in this as well as there hath been in the preaching of the Word Now for the people how farre they are forbidden to joyne in any unlawfull prayers Answ 1 Where unlawfull things are asked either such things as are not blessings or such things to be removed as are not evill simply 2 Wherin they professe to aske without faith 3 Wherin the people are to be their own mouths to the Lord. 4 Needlesse and idle repetitions of the same thing and words after the Popish manner as Oh Christ Oh Lord c. 5 To patch in prayers amongst the commandements Grounds why we may not joyn in these and the like 1 That which the Minister offers from us to God is ours hee susteyning all the peoples person 2 All these are to take Gods name in vain and men therby may bring a curse rather then a blessing if after knowledg and consideration they should doe it 3 What an horrible thing is it that there should be such prayers used in the publique worship of God which men should be abashed in private to offer unto God not enduring the light and judgement of the Word 4 Hereby we shall be able to answer all that is or can be objected against any worship of God in the Churches of England Otherwise vvhere no such prayers are used to joyn with a set form we hold not unlawfull being performed by a true Minister 1 Because this is true prayer to offer up lawfull requests unto the true God in the name of Christ 2 Some things may and ought to be asked being in all times necessary and for all persons 3 Therin the spirit of God may be exercised in us in being stirred up to joyn with him 4 This is his sin meerely that is the Minister if he doe not exercise his Ministeriall gifts â—n prayer besides as the Lord requires upon the present occasion 5 Therin is no evill done onely some good omitted not all good but the perfection and excellency of this good of prayer FINIS