Monarchy and the Hâ—erarchy of Rome to be erected and established when Bisâ—ops began to haue civill authority granted them and Bishops were chosen some of Magistrates and great Lords as histories mentâ—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 glorâ—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 exeâ—cise discipâ—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 Loâ—d remoue prejudicate opinion fâ—om thee what these doe to the Church and Common-wealth I appeal to every mans conscience whâ—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 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 Kâ—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 stâ—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 grâ—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 aâ—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 of conscience to undergoe them and to loose his gifts in a great measure Besides discomfoâ—t in his calling and grieving others making many also to spend all their study to justâ—fie the ceremonies which are now contâ—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 oâ— câ—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 otheâ—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 proceedâ—ngs whâ—ch hâ—nders them in their Callings the common servâ—ce all owe to the Kâ—ng and Countrey and disables them from such taxes as otherwâ—se they might be able to discharge The Magâ—stâ—ate â—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 Biâ—hops 1 This is an acknowledging of them 2 Men must stand fast in their Chrâ—stâ—an lâ—berty Gal. 5.1 and not suffer men to rule over tâ—em at their pleasure Col. 2. Quest 3. Whether are Ministâ—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 titlâ—s unto them or no Answ Consider well the former grounds and to this adde 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 Biâ—hops therfore â—t shall be requ site in the next place to treat a l ttâ—e of these officers which the Scriptures mention in the tâ—mâ— of the new Testament which are chiefly the Elders which are to assist the Ministers in
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 make men otherwise not evill-minded quâ—te rejâ—â—t our cause whâ—ch hee that wâ—ll jâ—dge â—â—ght of must lay aside else he shall bâ—â— blâ—ndâ—d so as he cannot dâ—scern the truth 1 The first is long and ancient custom in the Church of Christ wh ch to many is a law standâ—ng in great force For thâ—s first poâ—nt know there is no prescription against the King mâ—ch lesse against the King or heaven and even the best Churches haue had bad customes wâ—tnesse the Patrâ—aâ—kes Polligamy in doâ—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 sâ—ould every one striue in his place to set him in possesâ—â—on again 2 A gâ—eat Obstacle is the allowance of the Magistrate of this government therfore sâ—ch as stand aga nst this form seem to derogate from Pr ncâ—s authority For thâ—t then though I know t dangerous to meddle w th â—uch persons yet the controversie being twâ—xt God and man who feares not the 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 Salomâ—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 willingâ—â— all be shewed in the things that follow hereafter 4 Reade in Hos 5 the great sin of the Isâ—aâ—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 eâ—ther justifie evill or abolish the nature of that whâ—ch is good A third let is old Adam yet raignâ—ng in men which is the greatest enemy to the Kingdom of Christ and in this â—gnorance in many makes them stand for the present government dreaming that we would haue a strange confusion in the Church of Chrâ—st 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 sâ—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 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 that out of Rev. 2. 3 I referre the Reader to the discourse betwixt Mr. Downam and the Answerer of hâ—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 hâ—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 troublâ—d waters best of all 2 In Cities there was but one Congregâ—tâ—on when the churches were first planted and so but one Pastor which was called Bâ—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 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 caâ—nall policy too great rule both in ceremonies and discipline and the Church then labouring with contentâ—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
greater care must be had of all that we doe not suffer his policies to prevail 3. Men should not speak with strange tongues in publick without interpretation 4 No publique duty is to be performed which doth not edifie 5 Prayer and thanks-giving are to be conceived by one alone 6 Private persons are to giue assent and testifie the same by voice in the end by this word Amen every one in his own person not one called Clark for others 7 Good things not done in a good manner cease to be good 8 The whole Church ought to meet together to perform publique worship 9 Vnbeleevers may be suffred and admitted to hear 10 Such things as may discredit Gods Ordinances and worship to simple persons and men of different religion being not commanded by the Lord ought to bee avoyded as kneeling in the Sacrament c. 11 True preaching must be such as makes ignorant and wicked men acknowledge Gods presence with his Ordinances 2 Such as layes open the very secrets of mens hearts 12 They whom the word soundly works on will worship God reverence his Ministers It is not ceremonies that maks Ministers known but the Word preached soundly 13 Every man ought so to imploy his gifts as the church may haue most benefit by him 14 Two or three Prophets at the most are to speak at one publique ordinary meeting 15 Prophets must discern for the people that no false doctrine be broached by any 16 Prophets ought to speake one by one 17 The church hath need of all mens gifts 18 Since the end of the Ministery is to gaine knowledge and comfort to all men all must labour in the word for these ends 19 Men must so order things as all may exercise their gifts for the publique good 20 Every mans doctrine and preaching may and should be tryed and discerned by the Prophets 21 The disorder and dissension which is in the church springs not from the Lord. 22 The order appointed by the Lord keeps peace 23 No woman ought to speak in the publique congregation 24 All holy actions must be done with a seemly decency which is in fitting and reverent manner sutable to the action we goe about So as the benefit of the exercise may redound to others 24 All holy things must be done in order so as one holy action be not confounded and drowned by another but each part of divine worship and every person is to haue his proper place Meanes for Decency and Order 1 The nature and use of each gift and duty must be known 2 Men must carry themselues not so as they please themselues and win credit but as they may profit best the church and keep peace with others 3 Obserue in the like case what Gods servants haue done afore that are mentioned in Scriptures This place binds because it is the commandement of the Lord. 2 All the reasons are generall Tit. 1.5 Titus must doe all things in Crete according as Paul had commanded him nothing was left to his own a bitrament now Titus was an Evangelist and had greater power and authority then any ordinary Pastor therfore the church may not aâ—ter the government left by the Apostles For out of these words these positions arise naturally 1 That Paul taught a form and manner of ordering churches 2 Titus was bound to this and to none other 3 Deacons and Elders and the least things are described by the Apostles and left us in their writings as afterwards shall appear God willing These things binde us as Moses writings bound the people of the Iewes for they were sent to us to make us Christs disciples and plant churches therfore discipline is no wayes arbitrary 4 The Apostles are injoyned to teach the churches to obserue all things which Christ had commanded Whence it is plain that men must be taught the will of God for the way and meanes of salvation 2 they must be dedicated to the Lord by Baptism 3 they must be taught to keep all things besides which Christ hath commanded Sacrament of the Lords Supper c. and Discipline 4 Christ is present where these things are to blesse them to the churches good 5 they ought to continue to the end of the world 6 the church ought not to be burthened with things not commanded by Christ This place bindes firmly 1 because Christ Mat. 18 gaue such commandement 2 the Apostles taught these things to the churches therfore they were commanded by Christ before Ephes 4 Christ hath given gifts unto men both callings and abilities which are sufficient onely profitable to his church These gifts are for restoring of the Saints and work of the Ministery therfore contain discipline under them which both restoreth the Saints and is a work of the Ministry therfore the churches government is not arbitrary From hence note 1 It is Christs priviledg to appoint Ministers and the degrees therof 2 That he appoints both extraordinary and ordinary 3 Hee appoints sufficient for his church 4 The same that teach men by the Word are to execute discipline over them Hitherto by the Scriptures hath this truth been proved Now evident reason grounded on holy Scripture proues the same Reas 1 Christ by Moses taught how the church should be governed in the time of the old Testament both for the officers Priests high Priests and Levits therfore it cannot be but that he comming in his own person that was the Day-star Sun of righteousnesse from whence all the other borrowed their light must needs teach his church how it should be ordered and governed for the light foretold extended to all things concerning the churches good 2 The Church is the house of God and therfore to be governed according to his own will which he hath manifested for that end and it is not to be supposed since the Lord requires us to set our houses in order he amongst men is counted a carelesse unthrift that leaus his servants to doe what they lâ—st that he will himself neglect to giue order how both steward and children and servants should be dealt withall And if it be presumption for meaner persons to dare to intrude and govern noble mens houses according to their own will what is this to rush into the house of God and sway all all things there by affection or carnall reason without direction from God 3 No human wisedom is sufficient or able to govern the church of Christ wherin so many diseases are to bee healed and businesses to be dispatched for the good of men soules and preserving the people of God and upholding the Kingdom of Christ Who is sufficient when hee hath all things to his hand for doctrine both matter and manner Then much lesse is he able to govern when neâ—ther the peâ—sons nor manner is expressed And if the worth est servants of God were not able not durst order any thing but what they learned from the Lord who are they that conceâ—t their own wâ—sedom
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 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 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 Grounds and certainty of this peace 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 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 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 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 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
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
to perfect and goe through w th what I haue rudely begun For mine own satisfaction in th s doubt this hath perswaded me to doe that which I haue done through Gods assistance 1 The light and resolution I haue attayned through Gods blessing by these grounds following 2 How wonderfull the Lord is to glorifie himselfe in weake meanes when men goe not beyond their calling and the gifts bestowed upon them 3 The comfort some haue had in the reading of these things A second doubt is that many may be hereby b ought into danger if they will follow these ruses taught and dissent from the common customes and received orders To which the answer is easy 1 The fire doth ever follow Christ where he is truely Preached and his Ordinances desired and followed 2 It is better Gods people be troubled by men then by their own conscience and liue in the least sin against God 3 Trouble is raised already and this is but to advise men for what willingly to suffer trouble Let no man therefore maligne this poore fruit of my prayers and meditations but reade it with the same spirit of loue I write it and so doing doubtlesse thou shalt gaine something that may profit thee in a good way Christ himselfe is a rock of offence for the rising and fall of many in Israel witnesse all ages wherein many in the visible Church haue been offended and stumbled at some part of his doctrine sacraments and government Many are not the sheep of Christ but belong to another Kingdome ne ther can they beleeue because we tell the truth It is not to be expected therefore th s poore writing of mine should finde any better intertainment in the world then the great Shepheard himselfe and all true Prophets that followed him Neverthelesse my desire and humble prayer is that men may not stumble and dash themselues in peeces by their falls and make others st mble to Wherefore deer Christian thou that tenderest thine own and others good take heed to thy selfe of falling upon this stone It is no small nor light matter either to deride scoffe at the truth when it is brought unto thee or to be made worse or turned further in affection from Christ and his servants reade Math. 18 howsoever men thinke by their witty and nice distinctions to evade the plain light and cast mists before their own and others eyes and joyning herewith power and authorized credit uphold their Kingdome yet the truth is they shall be broken in peeces and the Kingdome of God shall be taken from them and given to a people that will bring forth the fruit of it It is not possible to hold the Gospell among us and reject thâ—se truths and the like and persecute the servants of God for them Nay further danger then this comes for men stumbling before others come to be scandals and offences to others and so Mat. 13 shall be gathered by the Angels and cast into eternall fire Contrarywise blessed is the man that is not offended in Christ but receiues him as he offers himselfe in his Word to be the true and onely King Priest and Prophet of his Church Wherefore to prevent that which the wisest are in danger of for the builders cast away Christ and all others by them I desire thee before thou judge of these things following see thou be one fitted for this businesse And therefore 1 See thou haue learned soâ—ndly the maine grounds of Religion m lk must be well dâ—gested afore men can dâ—gest strong meat It is a shame indeed that mâ—n should be so â—gnorant in such times as God hath given under Christ an Princes and it is one sinne that brings captivity and desolation Learn these Principles well therfore thou â—naâ—t be the better able to discern of every spirit otherwise he that cannot reade nor see the great things of the Law it is not possible he should see any lesser points 2 See thou be well acquainted with thine own blindnesse and brutâ—sh folly for such shall be made wise by Christ that become fooles in themselues a man that knowes not this shall be like the Pharisies that when Christ is preached most plainly their eyes shall not sâ—e nor their eaâ—es heare the things of God 3 Men must be such as turn from their sinnes at the correction and reproofe of God that profit by the word and judgements they haue been under then the Lord will be their Teacher and powre out his minde unto them and cause men to understand his wayes till then the vail covers them The naturall man discernes not these things such therefore as deteyne the truth in injustice liue in sinnes against their conscience or goe on in a secure course being never changed let them never expect that further truths should be made known to them but that which they haue shall be taken from them 4 Such as exercise themselues in prayer much and often med tation with feeling and hunger after knowledge Iam. 1 It is well known this is the key to open the closet of God and where should men see the truth but in the presence of God Such therefore as through their unbeleâ—fe and prophane contempt of this Ordinance of God set themselues to schoole to men onely and think by a little study at furthest to comprehend any truth deceiue themselues as well as the ignorant and impenitent person that cannot or dare not come to God whose heart respecting wickednesse accuseth and daunteth him if not seared up or benummed Prov. 2.1 5 See thine heart be not set much upon these earthly treasures and wordly happines for such an heart will neither cry nor call earnestly for nor esteem of the truth but sell it for a morsell of bread It is well known affection corrupts the judgement and a man for the present evill world will make the Lord speak pleasing th ngs and entertain any lye for the truth that may br ng earthly possessions and prosperity Phil. 3 2 Pet. 2.14.15 6 Such as make conscience of small matters nâ—their own practice as petty othes justing lyes idle speeches which is the true sea of the Lord Prov. 3 Psal 25 For as for men of the Pharisies judgement to w t that the Lord onely forbids great sinnes no marvell if they swallow such lesser matt rs Thou must therfore exercise thy self in this namely n all things to keep a cleer conscience towards God and man especially herein that thou be carefull to giue no offence through the use of thy Christian liberty to thy brethren Rom. 14.13 1 Ioh. 2.10 and account nothing smaâ— that God commands Math 5.19 7 That thou haue a sound loue of the truth and Christ especially 1 Cor. 8 for the divell will pluck treasures from thy minde and rob thine understanding if thou doe not receiue the truth in loue 2 Thess 2. The truth therfore must be deerer then thousands of gold or silver unto thee the Gospell and every branch of it
spirit and follow corrupt nature that studies more to please it selfe and men then to please the Lord. This giues way to all idolatry whatsoever Apoc. 21 the fearful haue their portion with idolaters It is to giue away the Lords right and makes men they cannot with any zeale or loue preach or practice the main truthes of God Our Saviour Christ refused to be subject to the Pharisies washings a ceremony out of Gods worship not corrupted so by idolaters but in other kinds commanded and appointed by God 10 A thing indifferent having holinesse put in it ceaseth to be indifferent and becomes simply evil and abominable for then it is will-worship as the brazen serpent 2 God onely must sanctifie things Relatiuely for an holy use Io. 2 Mark 11. 11 That is not a thing indifferent which the holy Scriptures hath commanded or forbidden in generall or speciall in any infallible example or by consequence For every man is bound to the will of God simply being made known That men are bound to examples it may appear 1 Because the Holy Ghost records them for our learning and practice Rom. 15 Christs example is brought to proue we must not please our seâ—â— es so that divine examples binde when they are not against a divine Rule 2 It is the manner of Scripture to propound divers duties onely in examples because they moue much 3 Infallible examples were guided immediately by the holy Ghost and therefore are sure rules for us to follow even in circumstances And see Math. 21 how our Saviour Christ proues by consequence the resurrection against the Sadduces 12 Circumstances of holy actions are commanded by the Lord in the generall as time to meet to hear the word and receiue Sacraments the Table to set bread and wine upon but in the particular the Church may appoint what is fittest for order and edification from the generall rules and examples of holy Scriptures ever knowing we are bound to follow the Traditions and Ordinances of Christ and his Apostles as they they haue delivered them unto us 1 Corinth 11.12 13 This word onely is to be understood in every commandement yea in every part of Gods worship so as no other god may be adored saue Iâ—hovah nor after any other manner then he commands Mat. 4.10 with Deut. 6.10 For to fear the Lord and keep his commandemants is the whole duty of man 2 Men going beyond the bounds appointed by the Lord sin against him 3 Men are expresly tyed to the Law and Testimony Isa 8. 4 Men are in darknesse and know not which way they walk except the light of the word guide them 2 Pet. 1. 14 Every particular Congregation assembled lawfully in the name of Christ that is after his own institution with the Officers given and appointed hath full liberty of her â—elfe to execute Discipl ne being independant to any other Ecclesiasticall power on earth whatsoever Math. 18 Having reproved the offender by 2 or 3 then tell the Church or Congregation after which is no higher power Whatsoever they binde on earth is bound in heaven Paul reproved the Corinthians that they had not excommunicated the incestuous person Buâ—erus ibi totum Christi Regnum there is Christs whole Kingdom neither may any take away that which Christ hath given for upon his shoulders is the government and he hath all authority and will haue it thus dispensed wherfore if Naboth would not sell the inheritance of his fathers much lesse may wee sell the inheritance of Christ Nor did Christ subject one Congregation to another for that step to the Popedome came in long after And all Pastors being equall by Gods institution are forbidden to exercise authority one over an other or expect any such title as may import it or affect preeminence like Diotrophes 15 Commanding or following humane Traditions for carnall policy or good intent brings an utter ruin and insensible judgement upon any Kingdom Hos 5 witnesse Ieroboam in the Kingdom of Israel Gideon for making the Ephod Then men 1 grow strangers from Gods own worship 2 To think Religion is but a devise of man 3 They put down the servants of the Lord 4 They despise and resist the Lords word brought by his servants 16 Of all men Ministers are bound to abhorre the least reliques of idolatry and can be least forced to the use therof Lev. 21.5 For first they draw neerest unto the Lord who is a consuming fire and will be sanctified in them that come neer him 2 Ministers must leade the people in this as in other duties 3 The most zealous servants of God haue been ever very forward against all superstitious monuments 4 Magistrates and people haue a speciall charge Lev. 21.5 to sanctifie the Priest which was then the Lords Minister 17 The Church hath not all her light at once nor by one instrument Christ comes to his people as the Sun riseth first the day dawnes then darknesse is quite expelled and at last the Sunne is in his strength For 1 the servants of God at first doe set themselues against the great and maine corruptions of the time as Luther and the former servants of God did against the foundations of Babell 2 The Lords manner is to proceed from lesser to greater as may evidently be seen in the six daies work in the creation of the world 3 All men receiue the spirit but by measure and for a speciall work 4 That the Church might be carefull to bring forth many children to God and fervently and ardently to pray for the conversion of the Iewes at whose coming home wonderfull light shall appear to the whole world 18 A whole visible Church when it abounds with men of excellent graces for Magistrates and Ministers may yet omit duties commanded by the Lord and doe many things without warrant from the Scriptures So in all the daies of the Iudges and good Kings they on itted keeping of the feast of Boothes as it appeares They sacrificed in the high places in Iehosaphats time So the first and purest times after Christ began shortly in many ceremonies to bee too superstitious For 1 much ignorance is in us all and Gods Spirit is promised to lâ—ade us no further then wee doe take heed to the Word 2 In things absolutely necessary 3 The Church is too carelesse in some things and we all are too prone to rest before wee haue done our whole work 19 Consent of Writers Orthodoxall is had though not mentioned where Scripture is plain for any point This appeares 1 because the Church is led by the same Spirit the Scriptures were penned and inspired by 2 God hath in all times and ages some witnesses to stand for him and his truth 3 Gods children haue the same minde and walk in one way This consent is either in the grounds and common principles though they doe not come to the particulars because these things were not then controverted Or in will and heart as if such truthes
had been propounded to Iohn Hus and Ierom of Prage as are now they would haue heard and approved the voice of Christ or in the like of that kinde as in all ages Gods servants haue to fight against and doe evercome some speciall enemies and corruptions that trouble the Church So Wickliffe in his time against some errours of the Romish Synagogue Luther against more Calvin and Beza against more 20 Reason inlightned and guided by the spirit of God and subject to the Word is the voice of God This is part of the image of God even that wisedom which God renewes by his Spirit Mat. 12.13 This holds so as these cautions be observed 1 The Scriptures must be the ground upon which reason is built The Scriptures are the premisses reason drawes the conclusion from thence 2 The like reasoning appeares in the Scripture 3 That mans reason be never used against any part of Scriptures nor experience for either Scriptures or experience to the contrary overthrows all the shewes of reason 4 So as men by reason presume not to understand the deep things of God that is the mysteries of Religion which the Scriptures reveales not Col. 2.5 Reason must submit to the Word and beleeue the truth therof though wee cannot conceiu the manner how it should be Ioh. 3.6 Reason especially in divine things and the worship of God serues onely as a watchman to discern what the will of God is which is our wisedom Deut. 4. So then part of our faith must be built upon reason thus informed It is a thing no lesse dangerous then odious to meddle with Princes authority not that they themselues cannot endure any higher power though naturally all men would be as Gods but chiefly because inchanting flatterers seek to bewitch Princes and themselues being voide of all conscience of duty towards God full of hatred towards his children and divellish blinde zeale for superstition and selfe loue towards themselues and would perswade Princes as Iesabel did Ahab that because they are Kings they may doe what they please and usurp not mens onely but Gods right too and sit in his Chair Such were they that came to Ioash 2 Chron. 24. Such were Davids enemies And these men to the intent they may bring about their divelish and malicious intendments pretend to be the onely true hearted subjects in the Kingdom and that men of another disposition though farre more faithfull to God and his Magistrates yet dissenting severing from their errours and not bowing down to them are factious and trouble the peace of the Kingdom So did Haman report of the Iewes Esth 3. And that their accusation may not seem frivolous they bring some complaints for the breach of lawes devised by themselues as snares to take the righteous in no way tending to the safety or honour of the Prince or the publique good of the Church or Common-wealth Though these men abound in every age and by their policies raâ—se themselues to high placâ—s their kingdom being of this world and the Lord disposing and appointing them as scourges for his own people yet because it is the Churches duty to teach all the truth and seek the good of mens soules and of Princes especially by whose meanes so much good is injoyed and that this is true loue to shew the way of life though it be by sharp reproofes therefore for Princes good â—f so be the wise and gracious God so appoint that these things may be vâ—iwed of them and for the peoples good that they may know how to cary themselues towards Authority I haue indevoured from the rule of justice that appoints every man his standing and office and bounds them with strait charge that none shall passe the lists prescribed to man fest this point which I acknowledge is farre fitter for the more judicious to haue handled The name of Kings and Princes is sacred they are stiled Gods by the Lord himselfe and children of the most High next to himselfe to be honoured of all men Wherefore from the Scriptures these things following are evident concerning them 1 That this high calling is an Ordinance of God immutably to continue for the good of man till Christ restore the Kingdom to his Father for it is morall and of necessity never abrogated by God This all firmly hold against Anabaptists Secondly for their authority that they are highest and supreme in both kinds civill and ecclesiasticall this is plain â—n David Salomon Iosiah who were chiefe the high Priest being under them the Prophets in like manner This is not doubted of therefore no stay is to be made in it The onely question and thing is 1 That Princes haue authority in things Ecclesiasticall to see the service of God done in due and beseeming manner so did David so did Iosiah This authority is in ordering fit circumstances in performing holy duties as times of meeting and of humbling themselues by fasting c. Princes are bound to this for the carelesse serving of God brings judgement upon the people 1 Cor. 11.2 The more care they haue for the Lord to be reverenced the more carefull will he be of their honour Psal 2. 2 Princes haue authority to examine and try all canons and constitutions of men to see that nothing bee thrust into the Church by deceivers This authority is in binding Ministers to the true word of God both for matter and manner in preaching prayer administring Sacraments and execution of discipline Thus they are straightly bound to keep the charge of the Lord 2 Chron. 13. The Magistrate is the keeper of both Tables this is the treasure of his Kingdom that which makes him victorious against enemies the happinesse of his own soule and his subjects the glory of God and the good of posterity 3 Princes haue authority to bring all things both Callings and Ordinances to tho first inst tution abrogating all former customes and pract ses which dissent from the Law of God and disanull such statutes as make them to be in force and credite So did Iosiah reform Salomons errours and all the idolatry set up before This reacheth to the overthrow of all Antichristian rites that are brought into the house of God This he is bound unto in the second commandement So did Moses break in peaces the golden Calfe and the good Kings took away the Groues and high places their ancestors had set up Magistrates must not suffer whorish bravery to be provoking the eyes of Gods glory Thus did our Saviour Christ 4 Prâ—nces haue authority to remoue things of a good use at first when they be corrupted and abused and of no use So did Ezekiah the brazen serpent This reacheth to all things not actually abused but in danger to be abused such were Idoll Temples that the good Emperour overthrew So may the Magistates remoue Witnesses out of Baptism now bâ—ing unprofitable This rule they are bound unto both by the second and third commandement by that care they owe to
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 Iâ—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 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 stiffe-necked 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 Saviourâ— 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 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 aâ—â— 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 aâ—â— 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 â—f all Princes in the world be against it As â—s there affirmed â—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 oâ— humane power 4 Our Saviour forbids his disciples to exercise authority over one an other as 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 whâ—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 whâ—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 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 â—n such awe of the Ministers in those times And there is in this place an excellent motiue to disswade from Lording â—t over the people for they are the inheâ—â—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 bâ—â—ter then by compulsion that is by gâ—ving good example unto them which by taking thâ—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 â—nprofitâ—blâ— herein hee wrongs the Church and Common-wealth So doe thâ—se men For who is sufficient for these things saith the Apostle speaking of the Minâ—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 nâ—cessarily eâ—ther cast off the
lightly passed over And the rather because they must liue in some pompe and worldly dignity and haue so many in their courts which liue upon the same meanes By this we may discerne what to judge of their excommunications for there ought to be for open sinnes unrepented of the persons being admonished therof and to be denounced by the Mâ—nister and agreed upon by the whole Church Whese therfore the cause is meerly good for which men are excommunicated that is to say either for performing some Christ an duty or refusing subjection to mens tradâ—tions in the service of God there Christ absolues Ioh. 9. 2 When it is not done by the church that hath the keies but by some usurper that hath no right unto it it is like the sentence of a drunken man upon an other to be hanged or stabd because he will not pledg him or carrouse No mans sentence but the Iudges condemns nor any but they that God appoints judges Neither may men seek absolution from them for they haue no authority 2 Their excommunication is the crosse the Lord would haue men bear if we cannot avoide 3 They sever us but from the world and driue us neerer to Christ 4 It maintaines them in their usurpation covetousnesie and prâ—dâ— to seeke unto them Quest 2. Whether a man may sue in their courts Answ For causes Ecclesiasticall oâ— criminall which come within compasse of the to be punished I think â—â—s unlawfull For 1 men must rather protest against this woâ—k of darknesse 2 These things may and ought to be ordered by Arbâ—tâ—ators if it be possible if the lawfull Magistrate fail suffer all c. And the a gument against suing one another 1 Cor. 6 holds more firmly against this first those were lawfull courts these unlawfull secondly it was scandalous then so it is here for they are as great enemies to sincere Religion as these were thirdly though a mans cause be never so good yet thou being one that fearest God truely they will sentence thee and pronounce unrighteous judgement against thy person not minding the justice of thy cause For a good man makes a good cause bad there as an evill man procures favour to a bad cause fourthly their authority is as Ecclesiasticall which is not in the Kâ—ngs power to grant but must proceed from Christ fifthly they haue lost the keyes to whom they were gâ—ven Wee haue spoken of the first of those call ngs which flowing from the office of Diocesan Bishops is unlawfull Now of the second that as Church wardens comprehending those other bound to the same things they are enjoyned to Against which though the former grounds overthrow theâ—r callâ—ng yet more speciall are to be adjoyned because it â—s hard to root out any such long customary office though unlawfull For besides that most men preferre custome before the law of God they doe not once make scruple of any thing â—stablished but swaâ—low all that is presented unto them without examination Wherfore that with more facility wee may end this controversie obserue these grounds 1 That all men are bound to preseru that liberty which Chrâ—st hath purchased and bestowed upon them Gal. 5.1 And we are expresly b dden that men should not haue dominion over us eâ—ther over our soules to beleeu ye ld to what they teach Col. 2 or bodies in spiritual consideration for we are Christs 2 Every subject is bound to fight and striue with spirituall weapons â—or Christs Government and Kingdom to be set up where he is 3 That the meanest office under an unâ—awfull forme of goveâ—nment â—s part of that government and though not to deeply pâ—â—nged in sin as othâ—rs yet gâ—ilty of theâ—r sinns that are chief in a measure 4 That theâ—e â—s no part of Christs Kingd m nor no truth of the Word so small bâ—t â—t is worth suffering for and dying for as the godly Iewes surfered bâ—cause they would not cat Swines flesh Vpon these grounds and the like how discrepant and opposite these are to the government of Chrâ—st Foâ— 1 these keep out the Lords own Officers of ruling Elders which we haâ—e proved Christ hath left in hâ—s church they being in the Apostles t mes not contradicted bâ—t approved and therefore of Divine Institution In this respâ—ct tâ—erfore they are like Diocesan Bishops who keep out Ministers and people too from their right in government of the church though they doe not equall them That they doe kâ—ep them out it is plain for they take upon them now to order things for the churches government so that ignorant people can discern no want This argument is firm because one ordinance of God doth not hurt nor keep out an other 2 That which keeps out Gods ordinance keeps out the Lord wâ—th some specâ—all blessing for his children present in each of his oâ—d nances 3 This in part sâ—uts the Kingdom of God A second argument against Churchwardens is because these are corrupted and degenerated like the office of the mâ—nistery that was quite changed â—nto a Priesthood in times of popery So as now they haâ—e lost their right in government of the church and yeelded shamefully to Antâ—christ whose servants and vassals they were so long time together So as it is not more lawfull to be a Church warden then a Masse-priest for both of them receiu their present being from the man of Sin This argument is firm because such retain the Mark of the bâ—ast in part 2. The same l ght comming and the same spirit in a great and powerfull manner that was in the Apostles times all darknesse and corruption ought to be removed 3 These keep out the Deacons who are expresly commanded and appointed Acts 6 1 Tim. 3 and confound this with their office which shews both their office to bee new and unlawfull For that the Holy Ghost establiâ—hed the Apostâ—es both gaue charge thâ—y should be elected and they were in the pâ—â—mâ—tâ—ue Church many yeares togâ—ther tâ—â—l Ant christ got the day and sâ—t up â—â—s throne This is no small wrong to the church to keep out those that were to dâ—strâ—bute to the poore so carefully in each congregatâ—on that there should be no want to any they eaâ—â—d the Mini sters and therfore are called Helps of which hereafter Wherfore as Ester spake of Haman in procurâ—ng the overthrow of the Iewes The enemy could not recompence the Kings losse no more can they foâ— they wrong the poor giue not such testimony of their loue and liberallâ—ty whâ—ch the office of the Dâ—acon doth proclaim and make vâ—sible to the world Neither must wee think it enough that there are good lawes established For experience witnesseth the necessity hereof nâ—â—ther ought men to confound what Chr st hath severed The Chrâ—stian Mag st ates duty is to see both Minâ—sters and people subject to Christs Ordinances not to invent any new 4 An office devâ—sed by man ever serues man not God witnesse all the Hierarchy dev sed by Pope who