shew care both of Gods worship that it might be ever provided for and mans ease and speed that he might haue ready at hand sacrifices to offer 3 What true zeal abhors ought to be constant but true zeal abhors these therfore Here are Grounds therfore to stand against all 1 Because shew of reason is no sufficient ground to bring any thing into the service of God 2 Bringing in of these things defiles the house of God It is not therfore foolish precisenesse but the image of Christ that would haue these things utterly cast out of Gods worship Arg. 25 out of Ioh. 4.22 23. 1 Men that worship the true God after their own manner worship they know noâ— what 2 The worship of God in the time of the new Testament is not carnall but spirituall This place is directly against all our Ceremonies now in controversie 1 Because men worship without ground as the Samaritans did neither doe they know they are accepted 2 This worship is carnall and Iewish we ought to worship God in spirit and not in any outward things of mans appointing This place therfore doth warrant men to stand against these traditions of men 1 Because every one ought to be assured that that which he doth unto the Lord bee accepted of him which the Word onely doth teach 2 The true worship of God onely brings salvation and good unto men 3 Men must worship God in spirit and truth and so they haue all such promises made good unto them as the Lord manifests in his Word Such are promised to haue their hearts circumcised to judg themselues vile c. Hence therfore it may well be demanded how men can suspend Ministers for not conforming to such things as ought not to be used in time of the new Testament Arg. 26 out of Col. 2. 1 Vers 3. All the Church needs to know is manifested by Christ in his Word Sacraments and Discipline 2 Vers 6. As men haue received Christ so they must walk in him without adding or diminishing or altering 3 V. 8. Traditions of men that are not from Christ deceiuâ— and ought to be taken heed of 4 V. 10. Whatsoever the Lord would haue us know or doe in his service hee hath revealed by Christ therfore Order is taught 5 Men that walk according to the light received by Christ are perfect and need not nor ought they take from any other 6 V. 18. Men must not subject themselus to be taught or judged by others without the word and except they haue that doctrin and judgment from Christ 7 V. 20. It is a thing very absurd for Christians freed by Christ from Ceremonies of God to be brought in bondage to mens traditions 8 It is the world not the true Church that stands upon human devises 9 V. 21. False Teachers sanctifie that which God leaues indifferent 10 V. 22. Mens meer commands and doctrine in matters of religion are of small value the word of God onely giues life to outward Ordinances to be the worship of God 11 Mens devised traditions haue but a shew of wisedom men endued with the spirit can see foolishnesse in them 12 Mans most glorious inventions in any will-worship are of no reckoning or worth 13 Mens traditions that seem most to profit in any kinde doe not but nourish corruption directly These grounds plainly overthrow all our traditions and government Ecclesiasticall as may appear in each particular 1 If these things had been necessary Christ would haue taught them and they might haue been learned from his Word 2 Every man is bound out directly from altering any thing or adding in doctrine or traditions to the Church Therfore wee are bound to the primitiue times and the example of Christ and his Apostles Now we haue nothing for these Ceremonies nor this Government from Christ but receiu him without Crosse or Surplus from the Apostles therfore wee ought not to receiue the same nor walk in them 3 Men doe but deceiue others that urge these Ceremonies 2 We are in effect bidden here not to Crosse wear the Surplus or Kneel since they are but traditions of men 4 This order is not from Christ nor is it pleasing to the Lord. 5 It is foolishnesse to superad to Christs bond of perfection which hee hath set Christians 2 Nothing devised by man can make any jot better for they are perfect by Christ 3 None ought to put away such as obseru Christs rules from the service of God being Ministers or people since the Lord counts them perfect 4 to receiue these as better then without is to deny perfection by Christ 6 The Churches doctrine if it be not Christs doctrine is nothing 2 Men must not beleeue such as preach things they cannot proue by the Word 3 Mens judging thee except the Word condemns thy doing and thy person should not fear thee 7 It is not the spirit of the Apostles to urg humane Ceremonies so strictly upon men 2 Christ hath set us free from all manner of Ordinances in his worship that are not from him and will justifie our not conforming to them 8 To urge these upon us is to make the Church like the world Christs Spouse like the whore of Babel 2 It is a note of worldlings that they urge and yeeld with all willingnesse to humane traditions 9 Doe not men sanctifie the Crosse and Surplus Festivall times and this Government which Christ hath never commanded but forbidden 10 There is no word for these Ceremonies and therfore they are none of Gods worship 11 These ceremonies are but the commandements of men and doctrines of men and therfore in Gods worship not to be yeelded unto since human authority is not sufficient to bind in Gods worship 12 This government seems onely to be but is not a wise invention for it is a means rather of much confusion and hurt as is shewed before 2 Ceremonies haue done no good but hurt both to Papists and Protestants though in carnall policy they were retained at first therfore all arguments for these are but a shew of wisedom let none be deceived with them 2 Men that refuse these ceremonâ—es haue true knowledg and discern that the opposits are deceived and missed 3 Men are not to use them since Christians are to be truely wise not in shew onely 13 Men are not to offer up that to the Lord which is nothing worth halt and maimed things 2 Men are not one whit the worse for omitting humane traditions 3 How can this be justified in the sight of God to depriue Ministers of their Ministery and people of their food for trifles 14 These Ceremonies please the flesh onely and therfore are not to be used By all these it may appear that Christians haue great cause to withstand all human traditions 1 The commandement of the Apostle speaking immediatly from Christ 2 Christian liberty dearly purchased for which we are to stand 3 These things are meerly unprofitable Therfore doe not please your selues
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
as the pearle As for them that respect the Word as they respect an other history or never busie themselues about either knowledge faith or pâ—actâ—se From these Truth the heavenly Manna shall be taken away and chaffy Traditions which w ll damn their soulâ—s shal be sent them Thou therfore must loue the truth rather then thy cred te be content to change thy minde when the light comes buy it at any rate 8 That thou be resolute to walke in the truth Ioh. 7.17 though it cost thee all thou hast For he that hates not father mother house lands and all for Christs sake cannot be his disciple men must cast up their accounts afore what the truth will cost and resolue to giue the full price even to hate their life for Christ All must deny themselues therfore take up their crosses and follow Christ Math. 6. All that eâ—de to know and reason onely all fearfull ones that dare not follow the light darknes shall cover them they shall be l ke Pauls companions Act. 9 that heard a sound but saw not Christ neither heard what the Lord said unto him 9 That men hate the whoore of Babell throughly all her abominations Apo. 14.4 it is â—hewed who she is how dangerous a thing it is to communicate with her Apoc. 14.9.10 else how shall they come out from her Such therefore as th nk it no way so dangerous to communicate with Antichrist and are of such quiet disposition that they can well enough brook Popery shall be like the scorners that seek wisedom but shall not finde it for men must hate all vain inventiventions that will haue the truth dwell with them 10 Such as judge not of Religion and the worship of God either by the pleasing of our senses liking of our own heart or judgment of carnall reason Numb 15.39 for these are not admitted to judge of the Lord nor his wayes nothing but the Lord and that which is from him can or may judg of the Lord. As for such as seek for carnall delight rather then true edification and judge by themselues what the Lord requires and approues no marvell if they like a strangers face better then of their own husband For nature goes a whoring after mens devises and is ever fond of it own inventions Math. 15 like the Iewes that would offer up their children to Moloch but robbed the Lord of his tithes 11 Such are willing to be instructed of very babes becomming little children like eloquent Apollos that was content to be catechised by Aquilla and Priscilla men must learn the truth especially where it is practised and many Truths from them that are weaker and farre more ignorant happily â—n other things then thy selfe humâ—â—ity and wisedom dwell together Paul though he had seen Christ â—n the way he must goe to Ananias to learne further what hee should doe Act. 9. Such therfore as despise learning of any saue the great Rabbins and ancient Fathers and will not be beholding to any â—eane persâ—â—age for most difâ—â—cuit truths are like the proud Corâ—â—thians 1 Cor. 12 doubtlesse such shall goe astray with the Pharisies Ioh. 9. 12 Such as by the spirit of God in themselues understand the Scriptures in some measure and try the spirits both writings and speeches not depending upon any 1 Ioh. 4 1 Thess 5. For every man is a lyar and may erâ—e and the Church must be built upon the foundation of the Prophets and Apostles upon the Rock Chr st Wherfore such as ground onely on mens opinions or the Traditions of the Elders are mens Disciples and God may justly deny them the knowledge of saving Truths Let all men take heed of this Popish evill of an implicite faith for it is naturall to all men it giues way to all superstition it is grosse negligence not to respect what seed is sown in thy soule And to end all remember these two things 1 That men depending on others shall ever be uncertain for men doe change and vary 2 In all times some points of Religion very needfull to be known are mysteries to the learned world hid from the wise and prudent Math. 11. 13 Receiue each truth for conscience nothing for singularity or novelty to content the state present or to please men for such are hypocrites that Christ is an offence unto For though in some things corruption be resireyned and the branches cut off for a time yet hereby corruption is dangerously nourished and more deeply lodged in the heart which will break out at last with much violence to the great discredit of the profession witnesse Iudas Saul and them that goe out of the Church in all times such hang upon the Church but are dead members neither let any thinke we desire such schollers and followers nor let the world imagine they haue gotten a great prey when they haue perverted a learned scholler For he is but as a withered branch that Christ hath cut off fit enough and for nothing else fit but to build up the Kingdom of Satan Nor let Gods servants be discouraged as though they were quite overcome when they loose a seeing Champion for his spirit that was good he leaues behind him in the Church an other shall inherit it and injoy his Talent even he that had most afore and is found most faithfull See thou be not content with a form of Religion denying the power thereof such a one as comest neere the Lord with thy lips and honourest him with thy mouth but thy heart is farre from him Such the world is full of in all ages which makes men ready to entertain will-will-worship and any devise of man if therefore thou seek not to proceed by sound judgment in Gods service doing nothing but what thou hast warrant for from the Word or coldly worship God without any zeale or chearfulnesse or without true reverence of his great Majesty and faith in Christ Never expect the Lord should manifest his will unto thee in these Truths following SECTION II. THus Christian Reader thou seest what to repent of in former times and what haue been the mayn lets and impediments of thine â—ucrease in knowledge using the meanes wherfore when thou distâ—â—tâ—â—t and scornest happily at the grounds following see thy consc ence accuse thee not in some want of preparation which doing I doubt not but we shall be of the same judgement or at least haue the same heart and mutuall loue according together For pride and prophanenesse and men-pleasing cheifly sunders the affection when thou readest set thy seâ—fe as in the presence of God to learn from him and doe not wi fully shut thine eyes against any light that shines from heaven Now that with more facility wee may passe to the severall doubts controverted I will propound through the grace of God some generall grounds from whence light may be fetched to determine all oâ— the most of thâ—se or the like questions 1 The first ground that all will-worship
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
his right over theÌ„ dearer then any creature is able to doe To bind the conscience is properly to enact such laws as binde all men simply both inwardly and outwardly at all times and in all places to obedience as to things good in their own nature under pain of eternall damnation Neverthelesse understand this without any prejudice to the Magistrates authority that all men are bound for conscience to obey Magistrates in their lawful commands not for conscience to him but to Gods ordinance and commandement and the common good intended in political laws which charity bindes unto 6 No Magistrate can exempt from obedience to the Lord. Therfore none can binde wherin God either simply will haue us free Act. 15 or wherein he hath bound us afore otherwise by his word or example recorded for our direction wherein Scripture is not plain in any rule For then examples binde Act. 4 Col. 2. Magistrates are but servants of the Lord therfore cannot exempt from obedience to him 2 Men cannot saue us from the wrath of God therfore cannot binde against God 3 Thâ—s is to set up another God when mens commands are observed against Gods It is foolishnesse therfore to imagine because the Magistrate commands men may doe such things as are not justifiable in the sight of the Lord and think that the sin lies onely upon the Magistrate and that they are free for it is but a cloake worse then that of Adam the woman gaue it me and therfore I eat what duty the Lord injoynes men or what sin he forbâ—ds no man can dispense wâ—thall 7 No man can exclude any officer or debar the execution of callings appointed and injoyned by the Lord Christ which is King of his Chrch Math. 28.19.20 For 1 No calling is appointed by Christ but it is a member and part of the Body and it is dangerous to lame or maym his Spouse 2 These are the gifts which the Lord bestowes upon his beloved and to rob her of them is a kinde of sacriledg 3 These all further the Kingdom of Christ and his glory and the good of men Who dare therefore or can hinder or take away any of these 4 This is to vaunt themselues as God like Antichrist 2 Thess 2. Wherfore a common errour is detected plainly to wit when men imagine Christian Magistrates may put down whom Christ hath set up Of such let all men beware for they seek themselues and not the Lord and to please men and with all hurt both Commanders and Obeyers 8 Princes haue no authority to giue to one calling that which the Lord hath appropriated to another that which is the Minister to giue to the Magistrate nor the Magistrates to the Minister These are severed of the Lord and therfore cannot be conjoyned by man Vzzah the King which is the head might not take to himselfe the office of the Priest much lesse giue it to others This is stealth Rom. 12. Our Saviour Christ would not take the office of a Iudge upon him Why is this written but to teach that though men haue gifts to discharge two such callings yet they may not conjoyn them 9 Princes are simply prohibited from making any mixture of Religion even in small matters Deut. 12.2.3.4 Lev. 19.19 For 1 it is a dishonor to the Lord to borrow fioÌ„ Idolaters 2 Every humane device abused by Idolaters is accursed and men may not convert it to the worship of God 10 Princes must stay where the Lord bids stay till they haue particular direction from the Lord what to doe further 1 Sam. 14. It was Sauls sin that went further then he should If men will doe but so much as the Lord enjoyns they will never doe more Also it is dangerous especially for Magistrates to transgresse the bounds prefixed them 11 The summe of all is that a Christian Magistrate cannot alter the outward worship of God Deut 12. This was Ieroboams sin it was Ahaz sinne it was Manasses sin the sin of the false Apostles Col. 2. For when the Lord will haue any thing altered he makes it known extraordâ—narily to his servants Nâ—â—ther is this any disparagement to Princes authority that they cannot enact and injoyne any of these thâ—ngs for thâ—s is the right of God who in this kinde hath committed all authority to Christ onely upon whose shoulder the government is in these things Princes may punish Hereticks and are bound to deal severely with such as haue made them and others even the Israel of God to sinne and so bring many plagues upon themselues their Kingdom for presumption in these sinnes See how the Lord punished Saul for daring but to sacrifice to the true God a right sacrifice afore Samuel came â—t lost him his Kingdom What is this written for but to teach us that Kings who will usurp upon Gods right the Lord will make them no Kings For he spoyles them that spoyle him How dealt the Lord with Vzzah for presuming upon the Priests office Did not leprosie cleaue unto him for ever for his proud presumption in breaking the bounds God appointâ—d Why was Ioash puniâ—â—ed for hearkening to his Prâ—nces aâ—d turning from the straâ—ght way of the Lord but to teach men that though they think the State will not beare another course then superstition and mens invention hatcht yeeldâ—ng thereunto they shall loose more by declining then possibly they can by withstand ng corrupt on What did the Lord to Manasses for setting up himself in the house of God And hath not thâ—s sinne chiefly overthrown the Roman Empâ—re brought the Turk in amongst us because Princes gâ—ue the beast their authority suffering him to appoint execute what lawes he would though never so much derogatory to the Lords own right Against thâ—â— sinne the Lord manifests his anger soon either threatning by his Prophâ—ts spir tuall judgen ents in loosing their respect wâ—thin a while poverty and weaknesse lâ—ke sicknesse to the body to seâ—z upon the Kingdom Wherefore be wise ô yee Princes and learned yee Iudges of the earth to discern not what best likes us and brings moâ—t liberty This they Psal 2.2 did well enough discern and chuâ—e nor what hath been of some continuance for Eâ—rours are ancient and Tares are sown when men sleep nor what is bâ—st agreeable to humane wâ—sâ—dome or grounds of Machivilian policy That is earthly wisedom and sensuall the bane of the Church But what is best pleasing unto the Lord. Discern who seek themselues and who Christ who are the servants of God and who worship Baal And serue the Lord in reverence kissing the Son lest he be angry and yee perish in the way of your desires Nource up no longer such cruell children as destroy their parents and take all in time to themselues as all doe to whom Princes giue more then they should Nource the Church and be as rain to the new mown field refreshing the righteous of the land that many soules may blesse you SECTION III.
be very carefull in the use of things indifferent lest they be brought in bondage to them in judgement 6 A man must use them soberly 7 A man must use them as things indifferent without opinion of holinesse or merit or necessity 8 A mans end must be ever Gods glory and his own good this excluds al using of them to the honour of any Idoll 9 Men must be very thankfull for the liberty purchased by Christ though they should not injoy the things in this life 10 Men must not seek themselues onely in the use of things indifferent 11 Men should choose that way that may most fit them for their serving of God in both their callings 12 Men must stand fast and not loose their right purchased so deer 13 Men must be content to be restrained by the Magistrate from the over common use of a thing indifferent for the publique good These rules being given of God no man can command agaâ—nst them 14 Men must not despise and judge one another for the use or forbearing of things indifferent 15 Men must use them in loue 16 Every man is bound to use a thing or forbear it as it may most benefit and build up others These things must be remembred because the minde of man is wanton naturally and in things indifferent takes more liberty far thâ—n â—t ought Secondly because in all times many would abridge Gods children of their liberty Hence it may easily appear that the grounds of one side to uâ—ge these thâ—ngs upon us are weak and that the exceptions on our side are not foolish and frivolous as may appear both from their naturâ— and use From their nature because these things now controverted are not indâ—fferent 1 Because they are bâ—eaches of the second commandement 2 Are Idolothits 3 Are against order decency edification 4 There is as great reason why the weak should bee born withall for not doing thâ—se as the Iews for not beleeving Christian liberty by Christ from Moses ceremonâ—es Sâ—condly their use is not according to the rules For 1 Men cannot proue these things indifferent from the Word 2 Men would perswade others if it be sin it is the Magistrats sin none else 3 Men would force others by commanding onely not perswading secondly their perswasions are example and antiquity which are no grounds for the conscience to restion 4 Men would haue us to yeeld to their discretion in appointing such things without any examination of expediencie 5 Men are brought in bondage to them to use them whether they profit or no. 6 Men imagâ—ne all good order is broken if these be not used 7 How can they be used without shew of approving the superstition of Rome 2 what good doth any man reap hereby 8 Men seek themselues and out of an opinion of learning take liberty to doe what they please like the Corinthians 9 Men stand not fast but make themselues servants of men 10 Men judge us as Schismaticks and Hereticks for not conforming 11 Men sin against Christ in offending their brethren as afterwards shall appear 12 Men are bound in conscience rather to suffer any disgrace then to offend their brethren 13 Though things should be indifferent yet the rules of using them are not from mans will but from Gods wisedom wheras here they doe by these things offend God Obj. They that oppose these things controverted are peevish and malicious Answ That is not true since they are conscionable in other things and they subject themselues to be taught by the Word and are willing to be informed Of Scandall or Offence Offence is properly that which hinders one in any good course This is of our selues when we continue some lusts of the flesh unmortified Mat. 5. This is grievous to God and fearfull to us for it depriues men of heaven So Herod and Iudas 2 Offence is of prophane pharisaicall men this is by preaching and confessing the truth and leading an holy life So many are now a dayes offended that men should preach the Word faâ—thfully and zealously and that men should be forward to hear and pray and perform good and necessary duties This is not to be respected our Saviour Christ bids Let them alone Reas 1. God must be obeyed 2 The truth must be witnessed 3 None of Gods plants should be offended 4 This will discover all hipocrites and lay them open A third offence is to temporary Professors this is by persecution Mat. 13 and Mat. 24. This cannot be avoided wicked men will ever be in the world and enemies to the kingdom of Christ This is a sign of perdition without repentance to be offended and offend A fourth offence is called properly an offence given This is either to tâ—e wicked or to the châ—ldren of God and to both either by fals doctrine or want in manners 1 False doctrine as Rom. 16.17 2 Eviâ—l facts are such as cause the Gospell and the name of God to be evill spoken of This offends both the wicked which are driven fuâ—ther off from Religâ—on hardened â—n their sins and the children of God who are reproached and herâ—by letted this makes the â—â—ghteous scarcely bâ— saved 3 Dissention of Teachers either through false doctrine oâ— unskilfull propounding of some points 4 Abuse of Christian liberty when men as Peter dissemble and deny that I berty they haue for fear of man Gal. â— Or 2 oâ—t of their knowledg using what in it selfe is lawfull unseasonably and indâ—scretly without regard of others This is that so much spoken agaâ—nst Rom. 14 1 Cor. 8 10. This â—s either 1 when men blaspheme aâ—d speak evill of our liberty for our foolish using of it Rom. 14.16 2 When the weak brother is grieved Rom 14. 3 When he is drawn to doe any thing wherof he is not fully perswaded this is to sinne against Christ and beat the weak conscience of others and that â—ither to his utter dashing and casting away or 2 to his fall or 3 to his weakning or discouraging from going so fast in his journey all these are noted Rom. 14.15 All these may be by the use of things indifferent and they are agaâ—nst loue and charity we ought to deny our selues and seek the good of others 2 These are against Christ 3 Against that wâ—sâ—dom which ought to be in us A fifth offence is by a shew of evill which Christians are bound to avoâ—de 1 Thess 5 2 Cor. 8 1 Tim. 5.14 I will the yonger widdowes marry The retayning and using of the Ceremonies in contâ—oversieâ—s offence gâ—vâ—n First in doctrine men cannot defend them without Popish grounds as very Papâ—sts see Secondly this backsliding of some hardneth many wickâ—d men and casteth reproach upon thâ— forward servants of God It is a wâ—ckâ—d action in any to goe backward and come neerer Râ—me again wheras they should fly out of her Thirdly this causâ—th such dissention of Teachers amongst us Fourthly men abuse their liberty suppose these were indifferent which cannot be
tempting of God if men be not very strong and forced by necessity therunto 3 Preaching is Gods ordinance but the other is not but mans invention 4 We haue warrant for our presence at the one not at the other Obj. Men may communicate with them that kneel why not with other Ceremonies Answ This seems to be commanded each one in speciall who not kneeling doe protest against it Quest Whether parents may bring their children to be Crossed Answ No for first men may doe nothing to their children but what themselues would haue done to themselues if they were to be baptized now And what good heart could endure this Idolatry 2 It is a speciall dishonour to the Lord which men should avoide both by themselues and in and by others 3 This as all human inventions hinders from the child when it is wittingly done by the Parents the power of Baptism as much as is possible Obj. Mens not bringing their sacrifices to the Lord was a sinne though the Priests were evill 1 Sam. 2 why then is not our not beinging our children to bee baptized our sinne in like manner Answ 1 That it was the peoples sin it doth not appear in the text 2 That was properly their personall sin wheras the Minister makes the crosse in the name of the people 3 They inverted the order and that which they did was out of the service of God thâ—se doe adde of their own in the service of God Lev. 15.8 Whomsoever the leprous person spitteth on on toucheth v. 11 having not washed his hands in water he shall be unclean This sign fies uncleannesse by sin who is so touched by anothers sinne is defiled by it this holds firmely Deut. 22.10 Plow not with an Oxe and an Asse at once It is plain the Lord abhorrs all mixture of religion and superstition Deut. 23.14 The Lord forbids any uncleannesse lest he depart a little uncleanenesse wittingly and willingly suffâ—ed makes the Lord depart Ex. 20. The second commandement forbids any human device to be respected and reverenced in his worship Hâ—s 4. Men must not goe up to Gilgall and Bethaven and swear the Lord liveth for hee will not haue his worship mixed Zephan 1.5 The Lord will visit such as swear by the Lord and Malcham That is such as joyn any thing to the Lords true worship Col. 2.20 Why as though yee lived in the world are yee burthened with Traditions This place proues that it is the property of the men of the world to receiu Traditions Math. 15 to joyn human Traditions in the worship of God is to worship God in vain if men be convinced of the unlawfulnesse of these traditions or if they place their principall serving of God in them 2 Cor. 6. Bee not unequally yoked with infidels exponente Beza in any action either per se or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 illicitâ These places proue the commanding of superstitions unlawfull Secondly the using of such by the Ministers Thirdly the people joyning with them 1 The Minister stands in the room and person of the people and doth offer for them 2 Christ is after a sort expelled out of his place when human devises are brought in 3 The places speak to the people most of them or all directly binding ech particular Obj. Christ is there present therfore we may be there Answ The consequence is not good because Christ may bee and is there as God 2 Christ is there in his Ordinances to convict the wicked and build up his weak children that doe not discern the evill of these Ceremonies 3 It is requisite that Christ calls us thither as well as that he be there Obj. 2. Anothers sin cannot defile us but this is an others sin Ans 1 It is an others sin and mine too not onely by my presence for that is not sufficient to make one guilty but first he is appointed to doe it for me and so doth it not for himselfe onely 2 The worship is mixt 3 In Christs priviledges it is necessary we giue no subjection to any stranger but plainly stand for Christ Obj. Anothers wickednesse at the Sacraments doth not hurt the worthy receiver no more doth the Ceremony used by the Minister hurt him that hates it Answ The case is not like Because here each one doth receiue for himselfe but there the Minister is the publique person that stands in the roome of the people Obj. Protestation against sin is not ever necessary Answ If wee neither doe it nor seem to doe it But if they seem to doe evill and protest not doe they not giue offence to others and indanger themselues Obj. This will driue men to separate Answ It will keep them from Separation for being taught that in some Assemblies they may partake in Gods Ordinances without mixture they cannot deny to bee present Obj. All the alleaged Arguments proue it unlawfull for the Minister but not to the people Answ 1 We must remember what any Minister doth of his own head besides the common rites appointed by the Church that is a personall sinne but when a prescript Liturgie is appointed for Ministers and people and rytes with all then it seems not to be the Ministers sinne onely but the people 's too who joyn in that worship For it is appointed to all to worship God thus 2 It is performed by all at least in shew Now the places are plain for the people as well as the Minister Having treated of the true discipline and corrupt Ceremonies Now in the next place we may see whether Ministers be justly deprived of their Ministry Him that doubts and will consider wisely I doubt not but these grounds will satisfie 1 No Scripture binds to the obedience of such things Why should men be more wise then the Lord or more holy or put men out of Gods service for things hee requires not at their hands I would fayn learn of one of the opposites how they will clear themselues before God for this is it not hipocrisie to goe beyond the Lord 2 The Lord frees all men directly from human inventions Col. 2 are not men put out of their living and fee-simple which Christ hath purchased and bestowed upon them 3 These things are toyes and trifles in the opposites judgment and matters of conscience to the other side yet for these they depriue the Church of God of their Pastors What Is not a good Minister worth a chip Doe you nothing respect your brethren nor mens consciences 4 This practise is quite contrary to the practice of our Saviour Christ he whipt out all that brought any thing into the Temple besides that was instituted and these whip out men for not bringing in mens devâ—â—es 5 It is against all sense and reason that workmen appointed by the Lord that doe his work faithfully even in the Stewards judgment should be put out from their work because they please not the stewards eye for their apparel As though men should put out a