CERTAIN OBSERVATIONS OF THAT REVEREND, religious and faithful servant of God, and glorious Martyr of jesus 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 Wisdom is from heaven, from the father of Lights.  
MOst glorious and eternal Lord God, which hast vouchsafed by jesus Christ in all times, to publish thy counsel and holy will to thine own people, & raised sufficient witnesses against superstition and will-worship. For the clearing of thy truth, vouchsafe thy presence with thy weak servant in this business, that desires thy glory, and the good of thy people. That so much of thy truth as is needful for our times may be plainly made manifest, to the conscience and heart of all that belong unto thee. Lord, thou hast appointed jesus Christ to be our Shepherd, and promised thy Word and Spirit should not leave 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 love thy name. Oh therefore send thine anointing 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 lukewarmness may be expelled, and that all with one heart and free persuasion of mind, may worship thee the only King and Lawgiver of the Church, according to thy will in the unity of the Spirit, Amen.   

IN all times (dear brethren and much beloved) it hath been found true, that satan sows tares, where the Lord hath sown wheat: which come up in the night so secretly, and are so like the wheat, that they are scarce discerned by any, till they have overgrown the corn and choked the same: nay which is more; Errors never want men very busy and diligent in tending and nourishing them, so that if they have not the chief place, and be kept with all observance, you shall see their Patroness fly in men's faces for the least neglect. This too lamentable experience of the Church's condition sufficiently proveth amongst both jews and Gentiles: For the lying serpent, though he study to poison all men's souls with damnable doctrine, yet more principally the visible Church, which being a fountain of living waters troubled by him, filthy streams must needs flow thence to all the world. Besides, when the Church corrupts God's 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 themselves follow, are hindered from discerning the grave and simple Majesty of God's 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 receive all that they profess from him alone, but do borrow many things, and devise some of their own to beautify 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 which offence, though unfittest I acknowledge of any, I have undertaken th' s small Treatise, wherein fare 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 reprove. With much thankfulness we all acknowledge God's mercy towards us in the light and liberty we have enjoyed by means of three renowned Princes, whereof two are fallen asleep, and one now the Lords anointed, surviveth: on whom the Lord multiply all graces of his Spirit. Neither do I think that men of any reasonable understanding wi● think the publi hang of the t uth in a plain manner any disgrace, if it be done in way of exhortation: for suppose I should err in judgement, yet the thing being done in love and humility, with all respect and due regard unto the State, I doubt not but his Majesty and the State under him, will take it as a fruit of love from him that unfeynedly seeks their peace, and happiness.  
I know it will be said we are factious, and sow discord, and therefore deserve sharp punishment for troubling the quiet and peace of the State. But men's censures do not fear me; nor is my life precious unto me, so as my race may be run with joy and a good conscience; whether I ●iue, it is unto Christ, and for him, or whether I die, it is unto him and for his Glory. And let not any of our opposites dream but the Lord will raise up such by his Spirit that shall reprove th●se remainders of superstition more and more ●●a●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 profess I do not trouble the land; for we adhere to Christ, and walk by his light only; And let all men know it is fare better they should hear the sharpest reproofs that do most cut, then fee●e the sma●t hand of God for continuing unreformed: which men cannot but look for, if they go on in this way, which the Lord hath ●o often reproved and dehorted us from.  
Many, I suppose, on the other hand, will blame and censure me, because I t ache not an utter depa●ture from a corrupt form of worship, whom I do seriously desire to peruse the grounds herein contained for their satisfaction in this point.  
Wherefore, considering no just cause of offence is given to any, for the substance of the matter especially, and the necessity there is to witness the truth, I have published this to settle the judgement, and inform the conscience of them that want better means. I know, and see what an hindrance it is to many in main points and duties of Religion to doubt in matters of small moment, in show and circumstantial; I know how many men's hearts are torn each from other, and divided about these things. Many going further on the right hand in detestation of errors than they are called by the Lord: Do not these call upon every man for the use of his talent, 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 kiss each other.  
Only there are two things yet questionable; 1 For the manner of handling these controversies, it seems nothing fit, that such plain and simple stuff should be brought to the building of the Tabernacle especially there being so many men of excellent parts, furnished with all manner of learning and sound judgement, that might travel with more success in this business. To which I answer from my heart, that I could with it to be so; and ●f they be not otherwise employed, I do desire them to perfect and go through w th' what I have rudely begun. For mine own satisfaction in th' s doubt, this hath persuaded me to do that which I have done, through God's assistance.  
1 The light and resolution I have attained, through God's blessing, by these grounds following.  
2 How wonderful the Lord is to glorify himself in weak means, when men go not beyond their calling, and the gifts bestowed upon them.  
3 The comfort some have had in the reading of these things.  
A second doubt is, that many may be hereby b aught into danger if they will follow these ruses taught, and descent from the common customs and received orders.  
To which the answer is easy.  
1 The fire doth ever follow Christ, where he is truly Preached, and his Ordinances desired and followed.  
2 It is better God's people be troubled by men, then by their own conscience, and live 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 malign this poor fruit of my prayers and meditations, but read it with the same spirit of love I writ it, and so doing doubtless thou shalt gain something that may profit thee in a good way.  
Christ himself is a rock of offence, for the rising and fall of many in Israel: witness all ages wherein many in the visible Church have been offended, and stumbled at some part of his doctrine, sacraments and government, Many are not the sheep of Christ but belong to another Kingdom, ne there can they believe because we tell the truth. It is not to be expected therefore th' s poor writing of mine should find any better entertainment in the world than the great Shepherd himself, and all true Prophets that followed him, Nevertheless my desire and humble prayer is that men may not stumble and dash themselves in pieces by their falls, and make others stumble to.  
Wherefore (dear Christian) thou that tenderest thine own and others good, take heed to thyself of falling upon this stone. It is no small nor light matter, either to deride & scoff at the truth when it is brought unto thee; or to be made worse, or turned further in affection from Christ and his servants; read Math. 18, howsoever men think by their witty and nice distinctions to evade the plain light, and cast mists before their own and others eyes, and joining herewith power and authorized credit, uphold their Kingdom, yet the truth is they shall be broken in pieces, and the Kingdom 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 Gospel among us and reject th●se truths and the like, and persecute the servants of God for them. Nay further danger than 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 eternal fire.  
Contrariwise blessed is the man that is not offended in Christ, but receives him as he offers himself in his Word, to be the true and only 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 business, And therefore  
1 See thou have learned sound the main grounds of Religion, m lk must be well digested, afore men can d●gest strong meat. It is a shame indeed that m●n should be so ignorant in such times, as God hath given under Christ an Princes, and it is one sin that brings captivity and desolation. Learn these Principles well therefore, & thou ●na●t be the better able to discern of every spirit: otherwise he that cannot read 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 blindness and brutish folly, for such shall be made wise by Christ that become fools in themselves: a man that knows not this shall be like the pharisees, that when Christ is preached most plainly, their eyes shall not s●e, nor their ea●es hear the things of God.  
3 Men must be such as turn from their sins at the correction and reproof of God, that profit by the word and judgements they have been under: then the Lord will be their Teacher, and pour out his mind unto them, and cause men to understand his ways, till then the vail covers them. The natural man discerns not these things; such therefore as detain the truth in injustice, live in sins against their conscience, or go 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 have shall be taken from them.  
4 Such as exercise themselves in prayer much, and often meditation, with feeling and hunger after knowledge, jam. 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 unbele●fe, and profane contempt of this Ordinance of God, set themselves to school to men only, and think by a little study at furthest to comprehend any truth, deceive themselves, as well as the ignorant and impenitent person that cannot or dare not come to God, whose heart respecting wickedness accuseth and daunteth him, if not seared up, or benumbed, Prov. 2.1.  
5 See thine heart be not set much upon these earthly treasures and worldly happiness, for such an heart will neither cry nor call earnestly for, nor esteem of the truth but sell it for a morsel of bread: It is well known affection corrupts the judgement, and a man for the present evil world will make the Lord speak pleasing th' ngs, and entertain any lie for the truth that may bring earthly possessions and prosperity, Phil. 3, 2 Pet. 2.14.15.  
6 Such as make conscience of small matters n●their own practice, as petty oaths, just, lies, idle speeches, which is the true sea of the Lord, Prov. 3, Psal. 25, For as for men of the pharisees judgement, to w t, that the Lord only forbids great sins; no marvel, if they swallow such lesser matters. Thou must therefore exercise thyself in this, namely n all things to keep a clear conscience towards God and man, especially herein that thou be careful to give no offence, through the use of thy Christian liberty, to thy brethren, Rom. 14.13, 1 joh. 2.10, and account nothing sma● that God commands, Math 5.19.  
7 That thou have a sound love of the truth and Christ especially, 1 Cor. 8, for the devil will pluck treasures from thy mind, and rob thine understanding, if thou do not receive the truth in love, 2 Thess. 2. The truth therefore must be dearer than thousands of gold or silver; unto thee the Gospel and every branch of it, as the pearl. As for them that respect the Word, as they respect an other history, or never busy themselves about either knowledge, faith or practice: From these, Truth, the heavenly Manna shall be taken away, and chaffy Traditions which w ll damn their soul●s shall be sent them. Thou therefore must love the truth rather than thy cred te, be content to change thy mind when the light comes, buy it at any rate.  
8 That thou be resolute to walk in the truth, joh. 7.17, though it cost thee all thou hast: For he that hates not father, mother, house, lands, and all for Christ's sake, cannot be his disciple; men must cast up their accounts afore what the truth will cost, and resolve to give the full price even to hate their life for Christ: All must deny themselves therefore, take up their crosses and follow Christ, Math. 6. All that e●de to know, and reason only, all fearful ones that dare not follow the light, darkness shall cover them, they shall be like Paul's companions, Act. 9, that heard a sound but saw not Christ, neither heard what the Lord said unto him.  
9 That men hate the whore of Babel throughly, & all her abominations, Apo. 14.4, it is ●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 wisdom but shall not find it, for men must hate all vain inventiventions that will have 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 judgement of carnal reason, Numb. 15.39, for these are not admitted to judge of the Lord nor his ways: nothing but the Lord, and that which is from him, can or may judge of the Lord. As for such as seek for carnal delight, rather than true edification, and judge by themselves what the Lord requires and approves, no marvel if they like a stranger's face better than of their own husband. For nature goes a whoring after men's devises, and is ever fond of it own inventions, Math. 15, like the jews that would offer up their children to Moloch, but rob the Lord of his tithes.  
11 Such are willing to be instructed of very babes, becoming little children like eloquent Apollo's, 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 fare more ignorant happily ●n other things than thyself; hum●●ity and wisdom dwell together: Paul though he had seen Christ ●n the way, he must go to Ananias to learn further what he should do. Act. 9 Such therefore as despise learning of any, save the great Rabbins and ancient Fathers, and will not be beholding to any ●eane personage, for most dif●●cuit truths, are like the proud Corinthians, 1 Cor. 12, doubtless such shall go astray with the pharisees, joh. 9  
12 Such as by the spirit of God in themselves understand the Scriptures in some measure, and try the spirits both writings and speeches, not depending upon any, 1 joh. 4, 1 Thess. 5. For every man is a liar and may er●e, and the Church must be built upon the foundation of the Prophets and Apostles, upon the Rock Chr st: Wherefore such as ground only on men's opinions, or the Traditions of the Elders, are men's Disciples, and God may justly deny them the knowledge of saving Truths. Let all men take heed of this Popish evil, of an implicit faith; for it is natural to all men, it gives way to all superstition: it is gross negligence not to respect what seed is sown in thy soul. And to end all, remember these two things. 1 That men depending on others shall ever be uncertain, for men do change and vary: 2 In all times some points of Religion very needful to be known, are mysteries to the learned world, hid from the wise and prudent, Math. 11.  
13 Receive 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; witness judas, Saul, and them that go out of the Church in all times, such hang upon the Church, but are dead members; neither let any think we desire such scholars and followers, nor let the world imagine they have gotten a great prey, when they have perverted a learned scholar: 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 God's servants be discouraged as though they were quite overcome, when they lose a seeing Champion: for his spirit that was good he leaves behind him in the Church, an other shall inherit it, and enjoy his Talon, even he that had most afore, and is found most faithful.  
See thou be not content with a form of Religion, denying the power thereof: such a one as comest near the Lord with thy lips, and honour'st him with thy mouth, but thy heart is fare from him. Such the world is full of in all ages, which makes men ready to entertain will-worship, and any devise of man: if therefore thou seek not to proceed by sound judgement in God's service, doing nothing but what thou hast warrant for from the Word; or coldly worship God without any zeal or cheerfulness, or without true reverence of his great Majesty, and faith in Christ; Never expect the Lord should manifest his will unto thee, in these Truth's following.    

SECTION. II.  
THus (Christian Reader) thou seest what to repent of in former times: and what have been the main lets and impediments of thine ●ucrease in knowledge using the means: wherefore when thou dist●●t●●t and scornest happily at the grounds following: see thy conscience accuse thee not in some want of preparation; which doing, I doubt not, but we shall be of the same judgement, or at least have the same heart and mutual love according together. For pride, and profaneness, and men-pleasing chiefly sunders the affection: when thou readest set thy self as in the presence of God, to learn from him, and do not widow fully shut thine eyes against any light that shines from heaven.  
Now that with more facility we may pass to the several doubts controverted, I will propound through the grace of God, some general grounds from whence light may be fetched, to determine all o● the most of th●se, or the like questions.  
1 The first ground, that all will-worship: which is worship devised by man and arbitrary or free is abhorred by the Lord. The second commandment forbids making to ourselves the least sign fying ceremony, Numb. 15.39, Col. 2, nothing pleaseth God but what comes from heaven: for outward service pleaseth no further than it is done in obedience to God, and is an expressing of inward worship: Therefore this will-worship being done not in obedience to God, but to our own and others will, Isa. 24.13, it is not accepted of God. To this all agree, for it was the pharisees sin that they took up of themselves many washings not commanded of God, nor forbidden by him, but indifferent in themselves.  
2 The Lord hath given a perfect Platform and absolute Rule, how he will be worshipped in the time of the new Testament. For Christ that hath ever taught the Church and directed Moses and David, much more coming in his own person, hath fully manifested the will of his Father: Else he should be less faithful than the servant: in him are hid all the treasures of wisdom and knowledge, so as in him we are complete, and need not further to seek nor borrow any light from the greatest Angels in heaven, for matters concerning God or his worship: Therefore they are accursed, Gal. 1, that preach any other doctrine besides that the Apostles have preached, and left unto us, 2 Tim. 3, The Scripture makes the man of God perfect and absolute to every good work; and it is a light unto our feet, and to our paths, so as not a foot is set towards heaven, but where, and how it should be placed is evidently showed. The Scripture is so large that it meets with all doubts; else the Lord should not be so provident as man, who meet in their laws with all they can conceive. Now the Lord foresees all doubts. Further the Scripture g ves direction how to use things indifferent, 1 Tim. 4, in our common use, therefore much more in a religious. This for the substance is held by all our sound Divines against the Papists,  
3 The Lord is very strict for observing every thing commanded in his service, without any addition or detraction in the least things; Deut. 4.2, Moses must do all according to the pattern shown in the mount. The Lord punished Aaron's sons for offering strange fire, Vzzah for offering to stay the Ark; & he forbids to be called Baali, Hes. 2. The Lord is a jealous God, 2 Com. and his authority is weakened when men presume to do any thing in his worship and serve ce: God will be the same in punishing that he is in forbidding Math. 5, the least jo e or title shall not pass, but all must see fulfilled.  
4 The least sin may not be committed to enjoy all the Ordinances of God, Rom. 3. For, 1 The Lord may take men away in the act of doing evil afore they come to any good: 2 It is is a great dishonour to God to do any sin to a good end; as though the Lord could not provide for thy soul, without sinning against him, and serving Satan first. 3 It opens a gap to all superstition upon a good meaning, and a gap to injustice in men's dealings. 4 The least sin done, especially wittingly and willingly, brings judgement upon the doer. 5 God in such times when without sinning against him we cannot enjoy them, calls us for the while to humiliation, or removing his glory from that place, calls otherwhere to ab de, Matth. 15: Men Men may not deny duty to these parents in releving them to offer unto God, it makes the commandment of God of none effect; which for to do, for any man whatsoever, is a most ho●r b●e sin.  
5 A little leaven leavens the whole lump, 1 Cor. 5, men dote ever upon their own dev s●s, and having o●c● 〈◊〉 the bounds God hath set them, run further & further Besides, the Lord so kn●t●a h●s worship and ordinances together, that corruption of one co●rupts the ●est, and without curing, and restoring in time, expels all God's institutions, and leaves men nothing but their own stuff: For men withholding the truth in injustice, are forsaken of God and become fools, because they worship not God as God, that is, as he reveals himself in his works and word. Leaven is a Gangreen, 2 Tim. 3.  
6 The offence of the weak in the abuse of things indifferent much more superstitious which none in earth can command; this may bring damnation unto thy brother: Therefore that is most uncharitable, and none can command against charity. The Magistrate is keeper of this Law, and ought not to see it broken. This is a sin against Christ, Woe be to him that offends the least of these little ones, Math. 18. In this the Scripture is so large, 1 Cor. 10, & Rom. 14, because men are witty, having no sense nor tenderness of conscience in themselves, nor true love towards the sincere servants of God, and therefore no care of their growth in grace, and prosperity of their souls, only puffed up with knowledge and a form of Religion that they have devised, I say they are so cunning to offend their weak brethren for which Christ died, under colourable pretences, Math. 12.23, ad 8. Divine order it self gives way to charity towards men's bodies, much more a humane to men's souls. All power is to edification, not destruct on.  
7 All men are bound to protest and stand out against all superstitious will-worship: especially that of the Church of Rome, so as they may leave the pure truth to posterity now in this light of the Gospel, 2 Cor. 6, Apoc, 14.4. Saints are redeemed and bought from among men, and virgins which are not defiled with women; that is, with whorish and idolatrous service; Else, how do we answer the great mercy and goodness of the Lord, if we deny not all ungodliness, Tit. 2. 2 They are guilty of former superstitions if they cast not away all idols, 2 Command. 3 They wrong their posterity, making them e there to drink troubled waters, or suffer persecution for standing against that which they yielded unto. 4 This is a part of that victory which Christ hath gotten for all his, over the world, that will lay claim unto it.  
8 To do a thing doubtingly, by the example of others, may bring damnat on to the party so sinning, Rom. 14.23. Men may sinne aga nst the r conscience and so stumble and fall. 2 Men may be given over in other things to the like, to follow men. And this holds in following any one, though never so learned. For not many, nor prudent have the truth revealed unto them: in every age there being some mysteries in Religion, which learning or study cannot attain to without a special assistance, and working of the Holy Ghost, 1 Cor. 2.  
9 It is a great sin to observe pleasing Traditions, because they are commanded by men and have a show of wisdom, Col. 2, Esa. 29. It argues men are led only by an humane spirit, and follow corrupt nature, that studies more to please itself and men, then to please the Lord. This gives way to all idolatry whatsoever, Apoc. 21, the fearful have their portion with idolaters. It is to give away the Lords right, and makes men they cannot with any zeal or love, preach or practise the main truths of God. Our Saviour Christ refused to be subject to the pharisees washings; a ceremony out of God's worship, not corrupted so by idolaters, but in other kinds commanded and appointed by God.  
10 A thing indifferent having holiness put in it, ceaseth to be indifferent, and becomes simply evil and abominable, for than it is will-worship, as the brazen serpent: 2 God only must sanctify things Relatively for an holy use, Io. 2, Mark. 11.  
11 That is not a thing indifferent which the holy Scriptures hath commanded or forbidden in general or special, 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, Christ's example is brought to prove we must not please our se●● es, so that divine examples bind when they are not against a divine Rule. 2 It is the manner of Scripture to propound diverse duties only in examples because they move 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 proves by consequence the resurrection, against the Sadduces.  
12 Circumstances of holy actions are commanded by the Lord in the general, as time to meet, to hear the word and receive 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 general 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 have delivered them unto us, 1 Corinth. 11.12.  
13 This word only, is to be understood in every commandment; yea, in every part of God's worship, so as no other god may be adored save I●hovah, nor after any other manner than 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 expressly tied to the Law and Testimony Isa. 8. 4 Men are in darkness, and know not which way they walk except the light of the word guide them. 2 Pet. 1.  
14 Every particular Congregation assembled lawfully in the name of Christ; that is, after his own institution, with the Officers given and appointed, hath full liberty of her ●elfe to execute Discipl ne, being independent to any other Ecclesiastical 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 bind on earth is bound in heaven. Paul reproved the Corinthians that they had not excommunicated the incestuous person. Bu●erus, ibi totum Christi Regnum, there is Christ's 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 have it thus dispensed; wherefore if Naboth would not sell the inheritance of his fathers, much less may we sell the inheritance of Christ: Nor did Christ subject one Congregation to another, for that step to the Popedom came in long after: And all Pastors being equal by God's 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 carnal policy, or good intent, brings an utter ruin, and insensible judgement upon any Kingdom, Hos. 5, witness jeroboam 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 abhor the least relics of idolatry, and can be least forced to the use thereof, Leu. 21.5. For first, they draw nearest unto the Lord, who is a consuming fire, and will be sanctified in them that come near him. 2 Ministers must lead the people in this, as in other duties: 3 The most zealous servants of God have been ever very forward against all superstitious monuments. 4 Magistrates and people have a special charge, Leu. 21.5. to sanctify 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 dawns, than darkness is quite expelled, and at last the Sun is in his strength. For, 1 the servants of God at first, do set themselves against the great and main corruptions of the time, as Luther, and the former servants of God did against the foundations of Babel. 2 The Lords manner is to proceed from lesser to greater, as may evidently be seen in the six day's work in the creation of the world. 3 All men receive the spirit, but by measure, and for a special work. 4 That the Church might be careful to bring forth many children to God, and fervently and ardently to pray for the conversion of the jews, at whose coming home wonderful 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 do many things without warrant from the Scriptures. So in all the days of the judges, and good Kings, they on itted keeping of the feast of Booths, as it appears. They sacrificed in the high places in Iehosaphats time. So the first and purest times after Christ, began shortly in many ceremonies to be too superstitious. For 1 much ignorance is in us all, and God's Spirit is promised to l●ade us no further than we do take heed to the Word: 2 In things absolutely necessary. 3 The Church is too careless in some things, and we all are too prone to rest before we have done our whole work.  
19 Consent of Writers Orthodoxal is had, though not mentioned, where Scripture is plain for any point. This appears, 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 have the same mind, and walk in one way. This consent is either in the grounds, and common principles, though they do not come to the particulars, because, these things were not then controverted: Or in will and heart, as if such truths had been propounded to john Hus, and jerom of prague, as are now, they would have heard and approved the voice of Christ; or, in the like of that kind: as in all age's God's servants have to fight against, and do overcome some special enemies and corruptions that trouble the Church. So Wickliff in his time against some errors of the Romish Synagogue, Luther against more, Calvin and Beza against more.  
20 Reason enlightened, 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 wisdom which God renews 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 premises, reason draws the conclusion from thence. 2 The like reasoning appears in the Scripture. 3 That man's reason be never used against any part of Scriptures nor experience: for either Scriptures, or experience to the contrary, overthrows all the shows 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 reveals not, Col. 2.5 Reason must submit to the Word, and believe the truth thereof, though we cannot conceiu the manner how it should be, joh. 3.6 Reason especially in divine things, and the worship of God, serves only as a watchman to discern what the will of God is, which is our wisdom, Deut. 4. So then part of our faith must be built upon reason thus informed.  
It is a thing no less dangerous than odious, to meddle with Prince's authority, not that they themselves cannot endure any higher power (though naturally all men would be as Gods) but chief because enchanting flatterers, seek to bewitch Princes and themselves, being void of all conscience of duty towards God, full of hatred towards his children, and devilish blind zeal for superstition, and self love towards themselves, and would persuade Princes, as jesabel did Ahab, that because they are Kings they may do what they please, and usurp not men's only, but God's right too, and sit in his Chair. Such were they that came to joash, 2 Chron. 24. Such were David's enemies. And these men, to the intent they may bring about their devilish and malicious intendments, pretend to be the only true hearted subjects in the Kingdom, and that men of another disposition, though fare more faithful to God and his Magistrates, yet dissenting & severing from their errors, and not bowing down to them, are factious and trouble the peace of the Kingdom: So did Haman report of the jews, Esth. 3. And that their accusation may not seem frivolous, they bring some complaints for the breach of laws devised by themselves, (as snares to take the righteous in) no way tending to the safety or honour of the Prince, or the public good of the Church or Commonwealth.  
Though these men abound in every age, and by their policies ra●se themselves to high places, their kingdom being of this world, and the Lord disposing and appointing them as scourges for his own people; yet, because it is the Church's duty to teach all the truth, and seek the good of men's souls, and of Princes especially, (by whose means so much good is enjoyed) and that this is true love to show the way of life, though it be by sharp reproofs, therefore for Princes good, ●f so be the wise and gracious God so appoint, that these things may be v●iwed of them, and for the people's good, that they may know how to carry themselves towards Authority, I have endeavoured from the rule of justice, that appoints every man his standing and office, and bounds them with straight charge that none shall pass the lists prescribed to man fest this point; which I acknowledge is fare fit for the more judicious to have handled. The name of Kings and Princes is sacred, they are styled Gods by the Lord himself, and children of the most High; next to himself 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 moral, 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, civil and ecclesiastical, this is plain ●n David, Solomon, josiah, who were chief, 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 only question, and thing is.  
1 That Princes have authority in things Ecclesiastical to see the service of God done in due and beseeming manner, so did David, so did josiah. This authority is in ordering fit circumstances in performing holy duties, as times of meeting, and of humbling themselves by fasting etc. Princes are bound to this: for the careless serving of God brings judgement upon the people, 1 Cor. 11.2 The more care they have for the Lord to be reverenced, the more careful will he be of their honour, Psal. 2.  
2 Princes have authority to examine and try all canons and constitutions of men, to see that nothing be 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, administering 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 happiness of his own soul, and his subjects, the glory of God, and the good of posterity.  
3 Princes have authority to bring all things, both Callings and Ordinances to though first inst tution, abrogating all former customs and practises which dissent from the Law of God, and disannul such statutes, as make them to be in force and credit. So did josiah reform salomon's errors, 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 commandment. So did Moses break in peaces the golden Calf, and the good Kings took away the Groves and high places their ancestors had set up. Magistrates must not suffer whorish bravery to be provoking the eyes of God's glory. Thus did our Saviour Christ.  
4 Princes have authority to remove 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 Idol Temples that the good Emperor overthrew. So may the Magistrates remove Witnesses out of Baptism now b●ing unprofitable. This rule they are bound unto, both by the second and third commandment, by that care they own to their subjects in preventing their hurt. It is the Lord only that must keep others from abusing holy th●ngs; now the Lord w●ll keep only things of his own appointment, and such as are profitable. If amongst the Israelites, an ox were used to push and gore, and it were testified to the owner, and he did not put him to death, if any were hurt by him, the owner was to answer either with his life or goods, Exod. 21.29.30. So Magistrates not removing dangers are accessary to all the falls which thousands catch thereby.  
5 Princes have authority to compel all their subjects to covenant with the Lord to serve him only according to his will. So did josua, jos. 24. So did Asa and josiah, So did Moses and the Elders of Israel, Deu. 26.5. So did the great King Nabuchadnezzar, that saw but one special work of the Lord, in the delivering of his faithful servants: So did Ezekiah. And this reacheth to make Laws and public Edicts that bind all. To punish the obstinate offenders with death, to send for men with command to come to the service of the Lord; so did the former Princes: This men are bound to, Psal. 101. For 1 all men are superstitious, or Atheists naturally, and therefore they need to be kept in compass, and drawn to the means. 2 All men following their own inventions pollute the land, and bring judgements thereupon, like the men that clavae to Baal-Peor.  
6 Princes have authority to send out Ministers fitted with gifts to preach the Word, so did jehosaphat, The Magistrate is to s●e that the Lord may have most glory in the publishing of salvation, that Christ's Kingdom be set up, that none perish for want of means, Therefore are they called Gods especially.  
7 Princes, in things not commanded by the Lord but left indifferent, ought rather then otherwise to make distinction 'twixt their people and Idolaters, Deut. 4.1.2. For first God's people are the children of the Lord God to be holy unto him in a peculiar manner. Secondly, The Lord hath used so, to put many bars 'twixt us and Idolaters; and then indeed things indifferent so used most edify the Church. Thirdly, Idolaters are made hereby the sooner to consider of their Religion. Fourthly, of all persons Ministers are most bound to abhor the least relics of idolatry, and can be least forced to the use thereof, Levit. 21.5, they draw nearest to the Lord that is a consuming fire. 2 Magistrates and people have a special charge to sanctify the Priest, Leu. 21.8.  
8 Magistrates are bound to be so careful, that the people fall not back to idolatry, that they are bound to remove all idolaters; especially false Prophets and Seducers, Deut. 13.6, Deut. 17.2, Deut. 7.2, Exod. 32, Ex. 22.20, 2 King. 10, jehu, josias, 2 King. 23, Elias. For 1 these pervert the strait ways of the Lord. 2 It is as great a sin, now to call upon a Saint or an Angel, as it was to offer to an Idol. Therefore all Princes should follow Asaes' worthy example, 2 Chron. 1●. 13. The sum of all is, that Princes may reform abuses, and establish the pure worship of God among their people.  
If it be said. This seems to be a burden and abasing to Princes, rather than any honour, the Answer is plain, That it is the honour of the creature to procure the honour of God. Thus do the Angels, 2 It is great honour to be about the Lord in any place. 3 All offices are but ministeries. 4 None but the Magistrate can do this.  
This Authority, though the Scriptures manifest that others executed it, yet with all they do it with the consent of the Princes: 2 By the advice and d rection of the Prophets of God: so did David: 3 By drawing on the people in the demolishing of Idotry.  
Thus thou seest in part wherein the Magistrates Authority consists; now follows to show wherein it is limited in the positions following.  
1 The Magistrate cannot institute any thing in the outward worship of God. None of the Kings of judah, without extraordinary warrant did; but reform, which is to remove superstition, and bring men to the true worship of God. 2 The Lord hath commanded that men should not add, which binds directly in outward worship. 3 The Lord hath given direction for as much service as he requires of men, and will accept, Isa. 29.13, Io. 2. What better colour then to have money-changers, and sheep in the Temple to further and speed the service of God, and dispatch the unacquainted Israelites that came from far. But this, (as all humane helps not sanctified by the Lord do,) profanes the house of God, and therefore justly banished thence by our Saviour Christ. Nothing may come nearer the Lord than he appoints, and all that comes from man is filthy, and defiles both the Lord, and the user.  
2 Circumstances in God's worship are not free, neither in these things may Princes command what they please, 1 Chron. 28.19. Solomon hath a pattern of the Temple, and direction for the place, 2 Chron. 3.1. So for the ordering of men to these and these offices: Because all things being inexpedient edify not, Acts 1, Acts 6, 1 Corinth. 10.  
3 The Princes commanding of a thing indifferent, is no sufficient ground for the usage of it in the service of God. For first, all things must be sanctified by the Word, which shows the right use of these things. Also Princes commands in things indifferent in many cases, are not to be obeyed. As 1 if the party cannot be resolved of the lawfulness of them, than the Lord forbids to use them. 2 If they hurt or destroy: for all power is for the good of others. 3 Though they be indifferent in themselves, yet having been monuments of Idolatry, or being now abused by Idolaters in state of divine worship, Hes. 2. 4 When they are commanded for ill ends, as to be signs of the new covenant of grace: for men may not ordain new signs of the covenant of grace.  
4 Princes may not appoint significant ceremonies, the second commandment forbids it, Ezech. 43.8, These are parts of God's outward worship, for they are religious actions: 2 They lessen the esteem of Gods own Ordinances: 3 There is no such example in the whole Scripture of any holy Prince that did any such thing. 4 Christ is the only Teacher of his Church, therefore all doctrines and ceremonies, not appointed by him, are to be rejected; for we are bound to hear his voice only. 5 As these abound, so hath the Lord withdrawn his presence from the visible Church, Ezech. 43.8. 6 The Lord accounts nothing his, but what he appoints. 7 The will of God only makes things acceptable to him, and profitable to the Church.  
5 Princes have not power to bind the conscience, Isa. 33.21, jam. 4.12. For 1 they cannot make a thing simply evil. 2 They cannot discern nor punish the inner man; that is only the privilege of the Lord. 3 Christians are not servants of men, but only of Christ, that hath purchased his right over them dearer than any creature is able to do. To bind the conscience is properly to enact such laws as bind 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 eternal damnation. Nevertheless 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 God's ordinance and commandment, and the common good intended in political laws, which charity binds unto.  
6 No Magistrate can exempt from obedience to the Lord. Therefore none can bind wherein God either simply will have 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 than examples bind, Act. 4, Col. 2. Magistrates are but servants of the Lord, therefore cannot exempt from obedience to him. 2 Men cannot save us from the wrath of God, therefore cannot bind against God. 3 Th●s is to set up another God, when men's commands are observed against Gods. It is foolishness therefore to imagine, because the Magistrate commands, men may do such things as are not justifiable in the sight of the Lord, and think that the sin lies only upon the Magistrate, and that they are free; for it is but a cloak worse than that of Adam, the woman gave it me, and therefore I eat, what duty the Lord enjoins men, or what sin he forbids, no man can dispense withal.  
7 No man can exclude any officer, or debar the execution of callings appointed and enjoined 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 maim his Spouse. 2 These are the gifts which the Lord bestows upon his beloved, and to rob her of them, is a kind of sacrilege. 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 themselves as God, like Antichrist. 2 Thess. 2. Wherefore a common error 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 themselves and not the Lord, and to please men; and with all hurt both Commanders and Obeyers.  
8 Princes have no authority to give to one calling that which the Lord hath appropriated to another; that which is the Minister, to give to the Magistrate; nor the Magistrates to the Minister. These are severed of the Lord, and therefore cannot be conjoined by man, Vzzah the King, which is the head, might not take to himself the office of the Priest, much less give it to others. This is stealth, Rom. 12. Our Saviour Christ would not take the office of a judge upon him. Why is this written but to teach, that though men have gifts to discharge two such callings, yet they may not conjoin them?  
9 Princes are simply prohibited from making any mixture of Religion even in small matters, Deut. 12.2.3.4, Leu. 19.19. For 1 it is a dishonour to the Lord to borrow from 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 have particular direction from the Lord what to do further, 1 Sam. 14. It was saul's sin that went further than he should. If men will do but so much as the Lord enjoins, they will never do more. Also it is dangerous, especially for Magistrates to transgress the bounds prefixed them.  
11 The sum of all is, that a Christian Magistrate cannot alter the outward worship of God, Deut, 12. This was jeroboams' sin, it was Ahaz sin, it was Manasses sin, the sin of the false Apostles Col. 2. For when the Lord will have any thing altered, he makes it known extraordinarily to his servants. N●●ther is this any disparagement to Prince's authority, that they cannot enact and enjoin any of these th●ngs; for th●s is the right of God, who in this kind, hath committed all authority to Christ only, upon whose shoulder the government is; in these things Princes may punish Heretics, and are bound to deal severely with such as have made them, and others, even the Israel of God to sin, and so bring many plagues upon themselves & their Kingdom, for presumption in these sins. See how the Lord punished Saul for daring but to sacrifice to the true God a right sacrifice, afore Samuel came, ●t lost him his Kingdom. What is this written for, but to teach us, that Kings who will usurp upon God's right, the Lord will make them no Kings? For he spoils them that spoil him. How dealt the Lord with Vzzah for presuming upon the Priest's office? Did not leprosy cleave unto him for ever, for his proud presumption in breaking the bounds God appointed? Why was joash punished for harkening to his Princes, a●d turning from the stra●ght way of the Lord, but to teach men, that though they think the State will not bear another course, than superstition and men's invention hatched, yeeld●ng thereunto, they shall lose more by declining, then possibly they can by withstanding corrupt on? What did the Lord to Manasses for setting up himself in the house of God? And hath not th●s sin chief overthrown the Roman Emp●re, & brought the Turk in amongst us, because Princes g●ue the beast their authority, suffering him to appoint & execute what laws he would, though never so much derogatory to the Lords own right?  
Against th●● sin the Lord manifests his anger soon, either threatening by his Prophet's spirituall judgements in losing their respect, within a while poverty and weakness, l●ke sickness to the body, to se●z upon the Kingdom. Wherefore be wise o ye Princes, and learned ye judges of the earth, to discern, not what best likes us, and brings mo●t liberty. This they, Psal. 2.2, did well enough discern and chu●e: nor what hath been of some continuance, for Errors are ancient, and Tares are sown when men sleep: nor what is b●st agreeable to humane w●s●dome, or grounds of Machivilian policy: That is earthly wisdom and sensual, the bane of the Church: But what is best pleasing unto the Lord. Discern who seek themselves and who Christ, who are the servants of God, and who worship Baal. And serve the Lord in reverence, kissing the Son, lest he be angry, and ye perish in the way of your desires. Nurse up no longer such cruel children as destroy their parents, and take all in time to themselves, as all do to whom Princes give more than they should. Nurse the Church, and be as rain to the new mown field, refreshing the righteous of the land, that many souls may bless you.   

SECTION III.  
HAving hitherto treated of some main grounds of the Magistrates authority, the pillar of arbitrary government. It remains to come to the controversy 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 days.  
I know there are three special things that make men, otherwise not evill-minded, qu●te rej●●t our cause: wh●ch he that w●ll judge ●●ght of, must lay aside, else he shall b●● bl●nd●d, so as he cannot d●scern the truth.  
1 The first is long and ancient custom in the Church of Christ, which to many is a law standing in great force. For th●s first po●nt know, there is no prescription against the King, m●ch less against the King or heaven; and even the best Churches have had bad customs (witness the Patriarches Polligamy) in do●ng evil, and the omission of the feast of Booths, which was not kept from jeshua till josiah. Therefore thou must not so look what this or that man that were before thee, have done, as what Christ the ancient of dares hath commanded thee to do. And the longer by any forged evidence his right hath been kept from him, the more s●ould every one strive in his place, to set him in possession again.  
2 A great Obstacle is the allowance of the Magistrate of this government; therefore s●ch as stand aga nst this form seem to derogate from Princes authority. For th●t then, though I know t dangerous to meddle w th' ●uch persons, yet the controversy being betwixt God and man, who fears not the Lord more than all men? Therefore this must firmly be held ever: That the best Princes are subject to command & appoint things unlawful and hurtful to the people. Thus did David in numbering of the people, thus Salom●n. 2 The Magistrate is overborne with shows of reason, as though this were the most profitable form. So the sin lies heavy upon them that persuade him. 3 They that are the Defendants fare more encroach upon the Magistrates right then we do. As, God willing●● all be showed in the things that follow hereafter. 4 Read in Hos. 5, the great sin of the Israelites for following the command of the Prince in subjecting themselves to the Tradtions then in force. For Magistrates, as they have 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 Atheists, imagine that Prince's commands, e●ther justify evil, or abolish the nature of that wh●ch is good.  
A third let is old Adam, yet raign●ng in men, which is the greatest enemy to the Kingdom of Christ; and in this, ●gnorance in many makes them stand for the present government, dreaming that we would have a strange confusion in the Church of Chr●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 himself hath established.  
Therefore, read first I beseech you brethren, and then judge righteous judgement: we would have Christ reign over all, and each keep in that compass he hath appointed, doing their several offices, without intermeddling with strange businesses, which weaken and unfit them for the Church's service. A second argument of corrupt nature is carnal desire of liberty, which is the strongest adversary to beat down and vanquish. For men have ever resolved to break the bonds of Christ, and not to have him reign over them. This makes many to rage and blaspheme the contrary form to these times, because they are like untamed heifers that cannot bear the yoke of Christ. This should rather persuade against this present form of government, since men naturally are enemies to God, and cannot brook the Ordinances rightly to be administered: and s●condly that to suffer men to have their own will, is a thing most dangerous to them, as to the Israelites in choosing their King, or obtaining Quails. Oh consider, thou man, that art called a Christian, how thy disobedient life causeth the way of God to be evil spoken of, and so thou layest stumbling blocks before Papists and Turks, and bringest fearful woes upon thyself. This comes in part for want of strict discipline: and therefore be content to deny thyself, and fall not upon Christ. And o ye 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 have 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 truly answered. That there are diverse kinds of Bishops. 1 Apostolical, which only are parishional, these were Pastors, Teachers and Elders. 2 Such as were Pastors only, though over many Churches, such were the Bishops of the Primitive 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 show of reason, as is proved sufficiently before. For that out of Rev. 2. & 3, I refer the Reader to the discourse betwixt Mr. Downam, and the Answerer of h●s Sermon. Only 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, therefore it cannot be meant of Diocesan Bishops. 3 It is against all h●istorie, both Divine and Ecclesiastical to bring in any such consociation of Churches, witness the Centuries. 4 The Lord, if there had been diverse Congregations in those places would have spoken, as Paul doth Gal. 1, To the Churches of Galatia; to the Angel of the Church of Ephesus, etc.  
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 deceitful men make their advantage, for they fish in troubled waters best of all.  
2 In Cities there was but one Congregation when the churches were first planted, and so but one Pastor, which was called B●shop only; which when the Church increased & more congregations were established, yet continued his careful oversight (which was then his Bishopric) not so much for desire of preeminence, as either of ignorance of his duty, in this kind, or provident care and respect such had of their brethren.  
3 Men gave reason and carnal policy too great rule both in ceremonies and discipline, and the Church then labouring with content●ons, thought that the appointing of one over the rest, would be a means to still all, and keep them in order.  
4 Men being chosen at first as arbitrators rather than judges; for the excellency of their graces, and deserts to the Church, then for any authority of their places; Others following in the same seats, of more ambitious spirits, though inferior in gifts, did challenge superiority by a kind of succession.  
5 The dignity of the Cities, and liberality of the first Emperors, did much help forward this business, not intending any hurt: For the mystery of iniquity did work cunningly and invisibly.  
Having removed out of thy mind, what blinds many an eye, now a little consider what grounds the Scripture affords against this form of government. And first that, Luk. 22.24.25.26, wh●re the Disciples contending who should be greatest, our Saviour removes this conce●t, by showing them plainly they striven for that their condition was not capable of. For the k●ngs of the Gentiles and their officers, have both temporal authority and great Titles fitting their estate, But you shall have neither such authority one over another, nor such titles: but he that is greatest in gifts and respect, let him arrogate no more over his brethren then if he were the least. This place is plain, not only against ambition, but superiority in degrees, authority and titles. 1 Because it is made a property incommunicable of Princes and Civil Magistrates to have such authority. 2 Because Christ's Kingdom must not be like the kingdoms of earthly Princes, but like Christ conversing amongst his scholars. In the 27 vers. he shows directly though we were masters, yet we should be amongst them that are under us, as if we were servants. The first part therefore shows their foolishness in desiring that which could not be given them, which was indeed ambition: The other reproves their desire of commanding and Lording over their fellows.  
2 The second Argument against Lord ruling Diocesan Bishops is from Acts 20.28, where the Apostle shows the office and nature of an Apostolical Bishop, which is a person set over a flock by the Holy Ghost, to feed that Congregation of Christ with others: Hear by feeding according to the usual manner of Scripture Discipline is meant too, as may be gathered from Ezech. 34, and joh. 20. In which places feeding extends to all Ministerial duties, whereby the good and salvat on of the flock may be procured. This place proves, 1 that there should not be one alone, but many, which have the care of the same flock. 2 That they are all bound to tend the flock, exercising discipline to the same; for the Apostle speaks to all. 3 Though there be difference in respect of the dispensation of their Ministry, yet they are alike in respect of the generality and extent of their charge, secondly, in that all are to concur and have their several gifts and diligence employed both in doctrine and discipline. 1 This place upon this ground quite overthrows Diocesan ruling Bishops, because they are alone. 2 They have no pa t cular flock, and so by consequence are no Ministers. 3 They challenge sole jurisdiction to themselves and their officers, debarring all others from meddling.  
3 A third place of Scripture 1 Pet. 5.1.2.3, Elders are to be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 overseeing the state of the flock over which they are. If therefore the Elder and Bishop be all one, and that the Lord hath put no d●fference betwixt them, than there ought not to be one alone, which either is to arrogate the name or nature of Bishop. This place is strengthened from the place forealleged Act. 20, where the Elders are first called Presbyteri, afterwards Episcopi: This is plain in Tit. 1.5, compared with the 7 vers. where Elder and B●s●op are all one. Where God hath appointed many to one common business, man may not restrain it to one. This is to add to one, and dimin●●h from others, both which bring c●●ses upon the doers.  
4 Phillip. 1, There were diverse Bishops in one Cit●e, therefore in those times one alone had not any such Diocesan Bishopric, as ours claym. All that were exercised in any Ministerial function, or employed for government, are saluted by the name of Bishops: Therefore it is plain, one alone was not Bishop, nor one more than another; By which may be showed plainly, that the Angel Revel. 2, signifies the whole body of the Ministry: For Metaphorical places must be expounded by plain places. So Psal. 34.8, & 79.2, and in many other places.  
5 Ephes. 4.11, 1 Tim. 3.1, where the Apostie describes the Ministers and Officers of Christ, he hath not mentioned any such one which should have the superiority and jurisdiction, which proves firmly there ought to be none such: for no work, no office. Now the holy Ghost hath not assigned any such work to any. 2 The Holy Ghost describeth most exactly the office of the high Priest, and his garments apart from the ordinary Priests: So he would now, if there had been any such order in them. 3, 1 Tim. 3, H●e describes the o●lice of Deacons and Widows and would he not these? 4 The Apostle salutes in his Epistles all Orders, Phil. 1.1, and there is no mention of a Diocesan Bishop.  
6 Argum. Discipline is in the hands of the Ministers and Elders, & whole Church, Math. 18. Therefore not in one man's hands. This place is firm; for the Church is made the highest to which the last appeal is, and that which rents and severs corrupt members, from the body; This therefore cannot be one man: For Ecclesia ever signifies a company, and number coming together. All these places are firm, and mainf●●● plainly the unlawfulness of any Diocesan Bishop.  
Now follow some reasons proving the same truth, that there ought not to be Diocesan Bishops.  
Reas. 1. Christ measureth out gifts to all, according to the place and office they sustain and are to discharge. But no man hath gifts sufficient now to dischage this great and weighty calling, to execute discipline over a whole Province. That this is plain appears, in that the Apostles themselves appointed in every Congregation Discipline to be executed, and did not arrogate authority over the Churches, but gave charge that each Congregation should execute discipline itself. 2 It as hard, if not more difficult, to execute discipline, as to feed all a Diocese or Province, by teaching: But who dare arrogate so much to himself? 3 Who is there now a days, that hath an hundred times more sufficiency than an able Minister? which he must have by proportion, having so many charges under.  
2 It is not lawful for man to devise a calling and office which excludes any Ordinance, and Calling appointed by the Lord, for that never comes from heaven: But Diocesan Bishops exclude Elders that are appointed by the Lord, as may appear, 1 Tim. 5.17, and ●ha● more fully hereafter (God willing) be showed.  
3 If Diocesan Bishops were from God they should have place in the Church according to the quality of the work wherein they are exerc sed, and for which they are chiefly instituted: But they have no place, according to the work of Discipline, which is inferior to the Ministry of the word, as serving only to make it effectual; whereas they hold a place above the most painful Ministers of the Word.  
4 Appointing Diocesan Bishops, argues Christ jesus of want of providence, as though he had not foreseen enough what is needful and fitting for his Church in all times: whereas he is the wisdom of the Father, and one that sees all things in an instant with their circumstances; therefore could not but see what dissension would arise in his Church after his departure. 2 It argues Christ of want of power, as though Christ could not sufficiently procure the weal of his Church by his own means, except men's device, and policy concurred with all.  
5 It is unlawful for carnal policy to devise any calling, and place it above the calling of God. This is like Ahaz his Altar, with the Altar of the Lord: But Diocesan Bishops are merely a fruit of carnal policy, and placed above Pastors, Teachers and Elders, which are appointed of the Lord. This Argument is firm, for things of Divine Institution, are most excellent, and most necessary; therefore aught to keep their place, and order above all men's best inventions.  
6 Any new government, where the Lord hath set a former, is a despising of the Lord, because he can govern without it, ● Sam. 8.7. If in the Commonwealth, as well in the Church.  
7 Setting up this calling, robs the Ministers of their calling and being, therefore it is unlawful: For Ministers by reason of Diocesan Bishops, are not rightly introduced, they can not come in by the means and way Christ hath appointed, that is, by the election of the people etc. And they must be no further nor longer Ministers than they are licenced by them; As much therefore (as Gregory spoke of universal Bishops) as is given to these, so much is taken away from the true and lawful Ministers of God.  
8 It is a horrible and crying sin to subject the sons of God & members of Christ, to any one man in spiritual discipline: what then is it to subject the Ambassadors of Christ that are sent by the Lord, and make themselves, when their Master hath given them liberty, and freedom from such? This argument is firm, because all Ministers are servants of the Church, not Lords over the heritage of Christ. This is therefore to encroach upon Christ's right.  
9 It is great presumption to continue this form of government, which hath been so hurtful to the Church already. Is not th●s to tempt God? will not the  child dread the fire? Cannot long experience of former and latter times, procure so much at our hands as that we should prefer the Lords own Ordinance before men's inventions?  
10 New Lords, new laws: Altering the Governors hath ●t not altered and changed the form and manner of governing and rules and laws to be observed in discipline: so that Scriptures are not now in such request, but men must make Canons of their own, thereby to hold the people in subjection.  
11 No new Lord spiritual but he claims further authority than the Lord hath given to any man on earth. So hath the Pope, so do all that exercise Lordship in the Church of Christ: Because when men have once past the bounds, they run further: as that authority Christ gives, and the Scripture warrants, is not sufficient to ●pho●d their kingdom withal, so do these claim, not only general subjection, and an oath of car●on call obedience both of Ministers and people, which is great usurpation: but take further authority to appoint and institute teaching ceremonies to stir up the dull mind of man, to speak in their own phrase.  
12 They that erect another strange government, withdraw their hearts from Christ, and seek not so carefully to be taught by him, but rest like the Israelites in their King. This we see generally amongst us; as it was, and is in Popery, men trust others, themselves meanwhile ignorant and secure. So do our ignorant; nay people more prudent to, trust the Bishops, as they are called, and never search the Scriptures than selves, to know such things, as nearly concern them, nor will credit the truth itself preached by others, that are the faithful Ambassadors of Christ, because of the supposed learning and knowledge in these men. This argument is sound, because all occasions of sin, and especially idols, and corrivals with Christ are to be removed.  
13 Christ promiseth his presence equally to every Congregation; therefore none may lay claim to have such authority, as our Ordinaries challenge: for where there is no special promise, there is neither privilege nor authority. Now Ordinaries have no special promises made them.  
14 No man ought to take any thing upon him, except it be given him from heaven: these men have it from the earth, Io. 3.  
15 Donation of Princes is no sufficient ground for men to exercise authority over their fellows: 1 Because it is directly against Christ's commandment; 2 Christ though he were the Son of God, yet had both an immediate voice from heaven to consecrate him, and the Word to prove his calling by: So john Baptist, which examples bind us to have a direct word for every calling brought into the Church.  
In a word, how can men answer sound and throughly, Popish arguments for Primacy, or overthrow that opinion which hath overthrown more souls, than any heresy, or heathenish dream ever in the world hath done; if they admit this superiority of Bishops over Dioceses? Wherefore in this respect I am persuaded, Christian Reader, thou dost easily see, that the Ministers that stand out against this, do but that which thou and I ought to do, striving for Christ's Kingdom, and Privileges, and Laws to be kept entire to himself. And as his Prophetical and Priestly offices, have been suffered for; so must men suffer for this, and by suffering they shall prevail.  
Why therefore do any speak against men in this kind? since they do it in love to Christ, for the good of the Church, s●ewing all due respect to the Magistrate, notwithstanding in this they descent from him, procuring the peace of the Commonwealth, as much as any in their places.   

SECTION FOUR  
NOw thou seest, Christ an Reader, the unlawfulness of Diocesan Bishops in the Church of Christ, because they exercise a spiritual authority, without any licence from Christ the King of his Church, to whom all authority is committed, and given by the Father, and from whom all that are lawful and profitable to the Church, receive their installing. Fron hence then any one may gather the nullity of a Diocesan Church, which is a little to be stood upon, before we come to the things following a Diocesan Bishop. And first to show what we understand by it for our better proceeding. By Diocesan Church I understand the conjoining of many Congregations under one man's government, commonly called the Bishop of the Diocese. That this is plainly diverse from; nay, contrary to the constitutions of the Church of the Apostles, it may appear by these grounds following.  
1 Neither Christ nor his Apostles left any such canons for ordering of the church: which certainly they would not have omitted, if they had judged this form best and fitting: For they set down both by precept and example what respect and regard is due to other Churches; much more would they have set down what respect men own to their Diocesan. And particularising the duties of servants to their Masters, and people to their Ministers. Did they not add some precepts how Minister and People should obey their Ordinary? This argument holds firmly, especially considering the Apostle john survived all the other Apostles; who saw the state of the Congregations, and wrote the prophecy of the future estate of the Church, what it should suffer. Without question if there had been any such innovation, he would have mentioned it.  
2 Our Saviour Christ Mat. 18, from the reproof of one or two, refers it to the Congregation, not to a Diocesan Bishop, and ratifies in heaven what they do in his name he●re on earth: If they could produce any such promise, and direction for their Diocesan Bishops, we would with all willingness subject unto them; for we stand out for Christ, not for ourselves.  
3 The Apostles wrote unto the Churches as Parishional, not Diocesan Gal. 1.2, to the Churches of Galatia, 1 Pet. 5.2, which argues that ●n these days they were free and entire, not having such dependence of an other by bond and duty.  
4 Every Congregation had power to exercise all discipline; to elect their own officers, and to depose, as occasion and necessity required, 1 Cor. 5, Rom. 16, Cenchrea had her Deacon, and was a Church, joh. epist. 3, Acts 14.  
5 The Apostle john reproved Diotrephes that affected superiority 3 epist. and that he cast out such as the Church would have received, or rete●ned.  
6 There is no such title given to any in all the Scriptures as argue they had any sovereignty or rule over other Congregations: Now titles are Symbola rerum, notes and evidences of things signified by them, and the Scripture gives each other for the purpose and office fitting titles.  
7 It was in use in the times of the primitive Church, as both the Acts of the Apostles, and the Ecclesiastical history witness, that one Church should help an other in all duties, both in soul and body, without exercising authority one over another: so did jerusalem, Antioch, and Samaria. When they doubted in like manner of any question, if private answer, could not satisfy public Synods were appointed, Act. 15, other consociation than this, the Church knew none, till at least three or four hundred years after Christ, neither can an Author of credit be brought to the contrary, as witness Centuriae Magdeburgenses.  
Now as this Diocesan Church hath no ground in Scriptures, nor in antiquity, till things began to decline, so neither can it have any being in true reason, as may appear by these Reasons.  
Reas. 1. Because whole Christ is where his Word is preached and Sacraments administered. There is his whole Kingdom. This is Bucers' Argument to prove Discipline in every Congregation, and not to have them depend one upon an other: in every Congregation there is the Word and Sacraments.  
2 It is most fit in all sense, that the Ministers which teach should also exercise Discipline, as those which have most exact knowledge of the persons amongst whom they live: Secondly, as they that are to give account for the people: And thirdly, that preach to them, and therefore are to govern them outwardly, which is less than to preach. Fourthly, as they that are hereby to maintain there respect and place by the sword which the Lord hath given them.  
3 This conceit raised up by the Pope, and partly holds him up till this day. For if there may be Diocesan Churches, why not universal? Both spr●ng and are grounded upon the same sandy foundation of carnal policy, and from time to time still nourished by Ambition. Why do men than take the one, being alike, and leave the other?  
4 This excludes that holy communion which every Congregation might have one with an other, as it was in the Primitive times; when they sent to the neighbour Churches, who were not slack either to send Ministers or letters, whereby they might be informed, and receive satisfaction in all doubts: whereas now many Churches are bound to one man's pleasure and arbitrement, whom by his definitive sentence determining matters, (though never so unrighteously) men are bound to obey as their ordinary, without further ado.  
5 The Lord was wont, howsoever the Apostles and Prophets were ceased, yet to raise up men of excellent gifts and graces, who like the judges amongst the Israelites with their light, after a sort directed the whole Church; not by any authority: but as the Modern Divines, Calvin, Beza, Bucer, P. Martyr, and the rest; by manifesting the good will of the Lord. Now men by bringing in this devise of theirs, have stopped the course of God's blessing, as much as in them lies.  
6 This hath brought the people to exceeding trouble, bondage, and costs, it brings in a rabble of Appa●ators, that sell sin, and procure pardons for others: which doings, & officers, with the Proctors and the rest, what blemish are they to our Protestant reformed Churches? To conclude all with that place before mentioned, Acts 20, Ministers are to take heed to all their Flock, which these cannot do. Secondly, they must be set over the flock by the Holy Ghost: Now what he doth, he doth by the Word, which is flat against these, therefore there is no Diocesan Church. Thirdly, neither can whole Dioceses and Provinces come together to hear their Shepherds and Pastors, which were fit: whereas thus in all their life many neither see nor know him that pretends to be over them as their Bishop.  
7 Is not this a tying of the Church to places and persons, to bind men to Bishop's seas, like that sea of Rome?  
Wherefore, Brethren, ye that have been deceived, think not scorn to learn from one inferior fare in gifts, in these things: But harken to the Lord, that it may go well with you. You see you have no evidence for these places, but prescription and possession, which though with men they may seem good, yet with the Lord, they are nothing: he respects not custom, nor long continuance of time, but the right, and that which was from the beginning. Wherefore look, as the men that had married them wives of the heathens at Nehemiaes' command, put them away: so since you have undertaken a strange charge, such as the Lord forbids, dare not to continue not. He that will forsake father and mother, house and lands for Christ's names sake, shall receive an hundred fold even in this life, besides assurance of heaven. A great reward is in this promise of God, and should be valued by you more worth than all the present honours and possessions you are endowed by man with all. Wherefore consider what an offer the Lord makes to buy your places of you, whereas he might throw you out as usurpers: at a dear rate, he offers an 100 fold. If men should make but such an offer that were well able to perform it, and thereto bind themselves, would not your hearts be glad like the Levite, who having served Micah, being offered 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, wherefore neglect not such great kindness of the Lord offered unto you. And look as David said to the men of I●dah. Why are ye last to bring home the King? so may I say unto you, why are ye 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 means to pull him down. Oh think what a blow it would give him, and how it would shake and overthrow the very foundation of his house. You know not how many might be won by this: you know well Samson, that he might be avenged on the Lords enemies, laid down his life. So, much more, should ye part with your state and pomp, which is but vanity, and will fade like as the grass and flower of the field. You know one of your Predecessors, who left off his Bishopric, as too heavy a burden for him. How should your names flourish in all after ages? Whereas if you do continue, you make yourselves guilty of the sins committed in and by those callings before. You shall fulfil 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 dogs, as he 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 have been unto the Church of God, if you well consider but the present times. Oh let not covetousness or ambition make you stop your ears, or be like the stiffnecked jews, that gnashed their teeth at the sharp reproof that Stephen gave them. But harken to me, that God may hearken to you. Take these things from love 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 pass.   

SECTION V.  
FRom that jurisdiction which these men claim, we come now to their temporal sword, the best weapon to defend a bad cause withal. In handling whereof we shall be the more sparing; because it is both more evident to all, and more largely stood upon by others. Herein the  
1 Ground is our Saviour's. Refusing to divide the inheritance betwixt two brethren, who was all-sufficient, because it was without the compass of his calling, to leave an example to his Ministers to the end of the world what to do. Though it may seem profitable, and a great means of good, as this might, yet it proves contrary, for things prove not according to man's purposing, and intendment of them, but to the Lords institution, and appointing of them.  
2 Ground, Christ's Kingdom is not of this world, joh. 18.36, not an external kingdom, as learned whitaker's observes against Bellarmine, but internal. These differences a●● assigned by him, 1 outward Kingdoms have certain and visible Kings, Christ is a heavenly King, acknowledged not seen by the eyes. 2 in external Kingdoms subjects a●● governed civilly, Christ governs his spiritually. 3 Externall Kingdoms are grounded and upheld by power, riches, armies, and outward succession, but Christ preserves his Kingdom by a secret power and force. 4 Outward Kings are ordained for outward benefits of this present life, Christ's kingdom is in spirit and inward blessings: Wherefore Christ's Kingdom should endure, ●f all Princes in the world be against it. As ●s there affirmed ●n h s first Question, Whether the government of the Church be Monarchical?  
3 Our Saviour Christ directly affirms, that he sent his Disciples as he was sent, being baptised with the spirit, and so the Apostles before they went their embassage, were sent to preach, and therefore were to rule with the power of the spirit, not by any external o● humane power.  
4 Our Saviour forbids his disciples to exercise authority over one an other, as Kings and Princes, as is showed before This place is firm against the temporal sword, so alleged by Mr. whitaker's. What hath a Bishop to do with Empire or government, a Priest with a Sceptre? Christ leaves no such power; nay, plainly forbids, they should be temporal 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 himself with the businesses of this life, that he might please him that hath chosen him for a Soldier: whence it is plain, every man is bound to attend on that office, and bend himself thereunto, wh●ch the Lord hath assigned him. 2. That men that do not so, cannot nor do please the Lord; therefore to entangle themselves with the business of this life, is against all heavenly wisdom.  
6 1 Pet. 5.3, Ministers are charged not to rule over the heritage of the Lord: To wh●ch place I doubt not, but if the adversaries had the like for them, against Elders, they would not doubt to throttle that Ordinance of God. If any say, this place cannot be meant of temporal authority, because they could not have it in those times, Princes being so adverse to them. To this, the answer is easy: first, the Apostle wrote this for us also that should come afterwards: secondly, than they might affect it, and seek it, and over the Church after a sort usurp it, the people standing ●n such awe of the Ministers in those times. And there is in this place an excellent motive to dissuade from Lording ●t over the people, for they are the inheritance of God and of Christ, and it is dangerous to challenge dominion over his possession. 2 There is as excellent a way frewed whereby they might draw on the people, and b●●ter then by compulsion, that is by g●ving good example unto them, which by taking th●s upon them, is left off.  
7 The Apostles would not leave their calling of the Ministry of the Word to provide for the poor, which is a duty very necessary in itself: therefore who is he that makes conscience of profiting the people, and the discharge of his Ministry, that dares offer to take this charge upon him.  
Besides these plain grounds, plain reason evinceth the unlawfulness hereof, For,  
Reas. 1. To undertake such another calling, as makes a man unfit for each, is merely unlawful and ●nprofit●bl●: herein he wrongs the Church and Commonwealth. So do th●se men, For who is sufficient for these things? saith the Apostle, speaking of the Ministry. And if these be a burden great enough for any of the greatest gifts to go under: what if an other be laid upon the same man's shoulders? Sure he can carry neither, but must necessarily e●ther cast off the former, or quite sink under both.  
2 It wrongeth Christ, as though he could not, or would not defend his Church, except his servants, like Peter, should fight for him, with an outward sword. Cannot he stir up Magistrates, and the spirit of prudence, to be as nursing Fathers, to his Church.  
3 This makes the Ordinances of Christ, Excommunication, and other Censures, to be of none effect nor regard, when they add such corporal punishments themselves. This is plain; for who respects their Excommunications now a days.  
4 This was not seen in the Church, till past 300 years.  
Wherefore, as our Saviour said to Peter: Put up thy sword, he that taketh the sword shall perish with the sword; so let all men be wise and learn well to use the sword of the spirit against their own pride and ambition, and the sins of the times in others, and no doubt they w●ll soon leave off that temporal sword. What that reverend whitaker's speaks to the Bishop of Rome, That if they had any spark or drop of piety and Religion, they would leave this sword. So say I to you brethren, (disdain not what was spoken by him) for Religion's sake leave this to the civ●ll Magistrate, whose it s: Else know, you take from Cesar, and the State, that which neither is nor can be yours. And though you th' nk, l●ke Peter, to smite your enemies with this sword, y●t you profit not Christ, nor w●ll he b● thus defended by you. And undoubtedly look, as the Kings of the earth s●all waken out of that slumber, wherein they a●e as drunk with the cup of the whore, and burn her up, and destroy her w●th those swords that have fought for her, and defended her: So though Protestant Princes suffer you, and give you authority for a while, for the t●yall of his servants, yet the Lord will ra●se up the spirit of some (who knows how soon?) that shall require at your hands the hurt you have done with th●s sword, and take away your authority and honour, and make you naked.   

SECTION. VI  
THE next controversy touching Diocesan Bishops is their titles; which though ●t may seem a matter too n●ce & small to b●●nsisted on; because so many worthy Divines have passed it over, and made nothing of ●t: yet if we consider what danger hath come to the Church by varying and altering words, and how str●ct the servants of God have been in some cases, it will not be amiss to give some taste of this matter in hand: especially since our opposites a long while were content to claim, and hold this their authority only from the Prince, but now cla●m it as from God, thereby condemning all other Churches in the world that have the D scipline of God amongst th●m. But to proceed to the matter.  
1 It is directly against Luke 22, where our Saviour forbids all humane pomp, either in honour or titles: Be not called Graciosn Lords: As though he should say; It shall come to pass that great places, dignities and styles shall be offered you, but accept not of them, for it shall not be so amongst you: whence it is plain that all that will be successors of the Apostles, must not enjoy such titles as belong to the great men of the world. So as this place contains worthy reasons to dissuade and show the unfitness of all such things. 1 This is the property God hath annexed and coupled to the Magistrates, who are called Gods, and it is most fitting they have such external pomp. This Argument is firm; for may they do wrong to th● C●v●ll Magistrate, as they do if they usurp his titles? 2 Christ himself hath no such Titles, but was as a servant. 3 All of us are here abiding with Christ in his temptations, and it is no time now in this great combat to be expecting great titles. 4 Our Kingdom is not of this world, but Christ hath purchased and provided for us a Kingdom hereafter, and there shall the glory of the Ministers chief be revealed. These Arguments make as much against titles, as they do against the authority of Ministers.  
If it be said, than Princes and Magistrates may not have these titles. The answer is plain, the Lord gives them in a special manner to their Callings, and denies them to the Ministry. 2 The Lord will have his glory and Majesty externally to shine in Princes, and therefore they have all allowed for magnificence and st te: But his glory in his Ministers, he will have showed in his gifts upon them, and the exercise thereof.  
2 Argum. It is Pharisaism, either to affect law full titles, or challenge or assume such as are any way derogatory to Christ or our brethren, to Christ when there is one Lord, 1 Cor. 12, Ephes. 4. Men claim this to be Lords over his heritage, to exercise a genemission and power, and that unlimited, without preaching of the word to them whom they rule over: this is against Christ, and their fellow-servants. 2 To be masters in many things, to be heard for themselves, and teach without instruction from Christ, as in th●ngs either substantial or for order, to thrust upon the Church what they have no warrant from the Word for, but only authority, and because they are the Church; This is against Christ. 3 To be fathers to the chu. & to beget Ministers, & give the H. Gh.  
All these are derogatory, which all may see to be the meaning of the holy Ghost, both to Christ, and the true members of the Church. For Christ's Kingdom and Lordship is usurped after a sort by the former: His Prophetical office by the second. Thirdly, his Priestly and Kingly office both, by the last. For it is his privilege to send out Ministers to give the Holy Ghost, and bless the people. To the members, who are subjected to men in outward discipline, forb dde●; Be not servants to men; to men in teaching, whereas we are commanded to hear Christ, and him only. To men in ordaining, and such special blessing as they seem to bestow both by imposition of hands, and confirmation, whereas all Ministers have alike power for the ministerial dispensation of these This Argument is plain, neither can any deny it, that is not possessed with a Pharisaical spirit.  
3 Apostles, Evangelists, Prophets, Pastors, Teachers, never had any such Titles, nor gave any such one to an other, Peter calls Paul, beloved brother. So in that famous council at jerusalem, the council styles themselves, Apostles, Elders, and brethren, called Barnabas & Paul etc. men beloved, 1 Pet. 5.1, Peter calls himself Elder. But these men, as if they were abashed to make known their calling of the Ministry, styles then selves like Earls, as Richard of Canterbury etc. as though that were more pleasing to them to be like the world in state and honour, than Christ and his Apostles.  
4 The names and titles of Archbishops, Metropolitan etc. came not in till past 300 years ●fter Christ, when the Church began to decline, and changed into an earthly Monarchy, and the Hierarchy of Rome to be erected and established, when Bishops began to have civil authority granted them; and Bishops were chosen, some of Magistrates and great Lords, as histories mention: wherefore this was, and is a property of Antichrist to arrogate such high glorious titles.  
5 Bishops have no authority over Ministers, nor are capable of civil authority by the Canons and Laws of Christ, wherefore they are not to have any title. For the Argument is firm: Titles being symbols and notes of the things, are to be denied to such as have not the nature of the things.  
6 Wordly and earthly titles, make men to be thought only of the world, and so procures but worldly reverence, looseth the true respect which is due to the Ministers of the Gospel.   

SECTION. VII.  
THus thou hast been lead (Christian Reader) a long time to see the nakedness of these men, that vaunt it out so gloriously in the world, whereby 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 exercise discipline, or econtra?  
To this it is plain, that the Magistrate is to do to them, as our Saviour Christ dealt, joh. 2, in whipping out buyers and sellers, and money-changers; these might better come into the Temple, than these Bishops into the Churches of God, and had more necessary use, but they had abused holy things, and made it a den of thiefs.  
First, consider a little, gentle Reader, and the Lo●d remove prejudicated opinion f●om thee, what these do to the Church and Commonwealth. I appeal to every man's conscience, wh●ther they are not, and do not show themselves enemies to the sincere preaching of the Gospel, the sceptre of Christ's Kingdom, and the glory of our land.  
Secondly, do they not lay heavy burdens upon Authority, laying all the wrong they do 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 be put out, and silenced, not convinced before by Scripture, which was his Majesty's pleasure?  
Thirdly, do they not cause great profaneness in the land, which weakens any Kingdom?  
1 By their own preaching, seldom, cold, general, unfitting the times and seasons, calling good evil, making sad the hearts of God's people, and strengthening the hands of the wicked, that none can return from his wickedness.  
2 By their disgrace and troubling the most zealous servants of God, which causeth gr●at offence; and they in this case are guilty of the overthrow of many a soul, which by such persecutions is turned out of the way.  
3 By sending forth such a rude Ministry, as cannot deliver the counsel of the Lord, nor give every one their portion in due season, but a●e blind 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 himself hath sent, as they cannot deny themselves, make many a one break peace of conscience to undergo them, and to lose his gifts in a great measure: Besides discomfort in his calling, and grieving others, making many also to spend all their study to justify the ceremonies, which are now controverted, 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, covetous and profane handling of them. Who respects the sabboth's, ministry of the word, o● censures of the Church?  
6 Do they not take authority from his Majesty to execute statutes against Papists, and yet suffer them contrary to his Majesty's pleasure, and to the endangering of his royal person and State?  
7 Then bad example in specches, seeking the world, etc. and their servants profane licentiousness.  
Fourthly, they have much living, which they prodigally misspend and riot out in pomp and vanity, to their own hurt and othe●s.  
Fifthly, do they not oppose and directly deal against the Statute Laws of the Kingdom, and seek to bereave his Majesty, and loyal subjects of their inheritance?  
Sixthly, do they not impoverish many of the King's subjects by their proceedings, wh●ch hinders them in their Callings, the common service all own to the K●ng and Country, and disables them from such taxes as otherwise they might be able to discharge? The Magistrate ●s bound to keep and see kept both Tables, and to remove what hinders the observation of either; which these men do, in every man's judgement well weighing things.  
Wherefore the conclusion is easy, I doubt not, and will be assented unto. For what good heart can endure such a heavy burden to lie upon his Majesty, as these men lay upon him: howsoever they would seem to be his only friends, and please him in every thing, like Baal's false Prophets.  
Quest. 2. Whether a man may yield obedience unto them?  
Answ. Not in that authority which is proper to them, and comes from themselves as they are Bishops: 1 This is an acknowledging of them: 2 Men must stand fast in their Chr●st●an liberty, Gal. 5.1, and not suffer men to rule over t●em at their pleasure, Col. 2.  
Quest. 3. Whether are Minister's to be ordained by them?  
Answ. 1 One man only hath no authority but rather many together ought to lay on their hands.  
2 All Ministers may ordain as well as a Diocesan Bishop, having the like authority and succeeding the Apostles, one as well as the other, which in the primitive times was usual.  
3 None may receive their authority from them, so as they should be their substitutes.  
4 Every congregation hath power, from Christ as hath been showed, and was practised in the primitive church.  
5 They require both canonical obedience and subscription to their decrees.  
6 It is doubtful, whether they are Ministers or no, since they are not elected by any people, nor have 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 discern easily what is best to be done.  
Qu. 4. Whether may men give titles unto them or no?  
Answ. Consider well the former grounds, and to this add;  
1 This is a confession of the mouth.  
And 2 it is an acknowledgement of subjection due unto them.  
3 It is a lie, when they are not Lords, and we know it.  
4 Though their Lordship seem to be civil, yet the ground is spiritual, their Bishopric authority following the same.   

SECTION VIII.  
NOw lest any should think we rob the Church of much good, and bring in confusion with abolition of these Diocesan Bishops, therefore ●t shall be requ site in the next place to treat a l tt●e of these officers, which the Scriptures mention in the t●m● of the new Testament, which are chief the Elders, which are to assist the Ministers in the guiding and governing of the Church.  
They are called Elders in respect of their age, and office, which was to govern with the Ministers, and perform all private duties for the good of the congregation, as necessity required, as to pray w●th the sick, to admonish, reprou, and join with the Minister in excommunication, to ordain officers for the congregation, and to provide by all good means for the outward good of the Church. That these aught to be●n every Congregation, we hold firmly against the maintainers of this strange and uncouth discipline. And it may appear first out of Math. 18, where Christ's institutes what is needful for the Church, whereof this is one: secondly, the Church doth what it doth, not confusedly, but by the ministry of some: thirdly, the promise is made ●n binding and roosing to two or three, which imposts that though the right of the keys be in the whole Church, yet the Ministry thereof is in some few selected and chosen out for that purpose: Our Saviour alludes to the custom of the jewish Synagogues wherein there were Elders.  
But howsoever this place may seem too weak, at first sight to build the erection of this office upon, yet the practice of the Apostles withal compared, and the directions they have left to the Church in this case, will put all out of doubt to him that wrangles not for himself, and to please men.  
To go along therefore in the Scripture, and first the Acts of the Apostles, which contains a type and map of the primitive times, and purest Church's that ever were in the world, mention these, Acts 15.4, & 22, wh●ch place cannot be understood but of such ●u●ing Elders of the people as were amongst the ●ewes, not of teaching Elders. For the Apostles were as the Minister's, and did perform all Ministerial duties, having none their Curates under th●m as Bishops had afterward. For Evangelist, were to accompany the Apostles in planting Churches, neither ●s there any mention of any such here. 2 They are distinguished here both from the Church called the brethren, and Apostles. Neither can this title be understood of Pastors, because the Apostles were wont to appoint them only when Churches were gathered, and they were to leave them, as may appear, Acts 14.23, & Tit. 1.5. 3 These here mentioned are as assistants to the Apostles, governing and ordering the Church's business, as both here, and Acts 21, where they are present with the Apostles, and in none other office nor use employed but only this. Lastly, Paul and Barnabas, and some others, came up to jerusalem to the Apostles and Elders which had ca●e of the Discipline, and Religion with them.  
The third place is Rom. 12.8, he that rules in or with diligence; where first the Apostle distinguisheth this ruling, both from the ministry of the Word, and from distributing and showing mercy. Hence therefore there must be some to rule in the church. 2 Men are charged according to their callings and measure of gifts received, to exercise themselves for the churches good: who sees not plainly that the Regiment of the church is not in one Lord Bishops hand, since Bishops are not in each congregation where they rule? 2 That this aught to be where the Ministry of the Word is. 3 This diligence cannot be meant of a three year's visitation, nor yearly Synods, wherein presentments are Rece ved: (what bold and impudent face once dare think so wickedly of the Apostles,) but of that continual care and oversight which they should show towards the sheep of Christ, which ever need some spiritual medicine and Physic for their souls.  
4 A fourth place is 1 Cor. 12.28, where the Apostle reckons up the several gifts and offices, which God himself hath set and appointed in his church. Apostles are chief, than Prophets and Governments. There the Apostle distinguisheth Governments from the Ministry of the word: 2 Being appointed by the Lord, none can remove them but he again: 3 The Lord gives extraordinary means for soul and body in extraordinary times when a church is to be planted, because there want ordinary means: 2 to procure the more authority and respect to the church then, and ever he gives sufficient. 4 The Lord hath s●t government in the church which the Magistrate cannot alter. 5 The church is a perfect body that hath members sufficient to uphold and m●n●ster to all its own necessities; neither is this to be neglected, that the holy Ghost both here, and Rom. 12, sets Government after Deaconship, as though he saw how some would arise and conjoin things severed by the Lord, which to prevent he shows these are not to be so conjoined, as though the Minister should have all the government in his own hands, but some special persons are to be assigned wh●ch may govern the Minister themselves.  
5, 1 Tim. 4.14, with imposition of hands of the Presbytery; which is to be understood of the College of Presbyters, containing these amongst others. For these had a special hand in electing and ordaining all church-officers: 2 these joined in making decrees for the government of the church, Act. 15, therefore much more in executing of them: 3 Timothy was called ordinarily at first, not to be an Evangelist as appears, Acts 16, Paul called him to that, after the Churches had witnessed of him. 4 The Apostle Paul, Acts 20, speaks to them amongst others, that they ●●ould tend the Church, and they having government in their hands were to suffer no wolves to come in.  
But because men of a contentious spirit, whose greatest hopes depend upon the contrary discipline, will ha●dly yield t●ll plain force drive them (nay force of the word will not, till the sword of the Magistrate compels) therefore the next place is, 1 Tim. 5.17, in deluding of which place many sweat much in vain: for the Apostle being to give direction to Timothy how to carry himself in the Church of God, shows h m his duty towards every condition, as widows in the beginning of th' s chapter; next, Elders, and such as rule well are worthy of double honour, especially such as labour in the word and doctrine, which first words implies necessarily that there were then in the Church Elders that did govern the Churches, which did not labour in the word and doctrine: 2 Such aught to be had in special account that do rule well: 3 Such as labour in the word and doctrine aught more to be respected than they that only govern. 4 That all Minister's are to have a special hand in the governing of the Churches commuted to them.  
I will not much insist upon this place more, for I know some adversaries need not so much convict on as to have their h●a●ts persuaded. Pray thou that readest, that the Lord would persuade them to dwell in the tents of Shem, and be content to suffer here with their brethren, that th●y may ●a●gn with Christ hereafter. Many adversaries will not set themselves to learn the t●●th, but being drunk with selfe-concert, th●nk nothing good wine, but what they draw then selves. But the Lord reveals himself to the humble. There was never doctrine so vile but preferment and riches made ●t find favourites.  
Th●s the practise of the Church, and test money of the ancient, witnesseth Cyprian, Ambrose, Tertullian, etc.  
By all wh●ch may be understood, Hebr. 13.17, Where obedience to their leaders is enjoined; now these were Elders, preaching and lay, which had the government then of the Church: therefore Christians are bound to subject to these. 2 That of jam. 5.14, send for the Elders of the Church, may well be understood of this order of Elders, being to perform many private duties; specially ●f the Ministers should either be publicly employed, or necessarily hindered. 3 That Rev. 4.4, l●ving creatures having six wings full of eyes; wh●ch vision is of the ●●●b●e Church, and fitly expounded: For by wings are the helps meant, which are spoken of, 1 Cor. 12.28. and eyes that are within are the Elders, which are as eyes for the people to see by; and informing the Minister of their estate, they fit him the better to speak unto the people, which place so expounded is far more forcible to persuade for this discipline, than Apoc. 2, so expounded for Lordbishops: for that exposition agrees not with the Scripture, it wants all proof of holy Wr●t to uphold ●t. It agrees not with the practice of the Apostles, who in Ephesus and Philippi set many that had the name and nature of Bishops, as is plain both in Acts 20.28, and Phil 1.1. This agrees not with the word Angel, who in this place signifies all that labour in word and discipline, being sent of God to the churches, as the context proues in all the churches. And as this po●nt hath testimony of Scriptures, and of the Ancient, so may it appear in all sound reason to be most fit for the church of Christ.  
1 To omit that this was in use amongst the jews in time of the old Testament, and no way ceremonial nor judicial but moral, which the light of nature taught the Gentiles after a sort in their civil government, who with their Consuls had their Senate.  
2 Because the Apostles would not have Ministers hindered in their study, but to take heed to reading and meditation, that they may by searching the Scriptures be made w●se to salvation, and perfectly be furnished to every good work. Therefore it is fitting there should be men of wisdom, gravity, and respect chosen to oversee the people, and observe their manners, and do less businesses in admonition and correctien.  
3 This best benefits the simplicity of the Gospel, and of the Church now in the time of the new Testament, where all outward pomp ceaseth, which was used before in the levitical Priesthood, to figure o●t Christ's heavenly and wonderful graces.  
4 To have Churches so combined and consociated under one high Priest is merely jewish, which was to signify all aught to be subject to Christ the great high Priest, who is come, and alike in all, if there be equal gifts. All congregations are equal, none having power one over an other; and therefore each is to have its Governors?  
5 Every congregation being a true church, and so a perfect body, should and must have power to preseru itself, by expelling and removing the dissolute, and electing n●w officers.  
6 God hath given gifts unto men for this end, which being so employed bring great good and benefit to men, further the Ministry, keep all in good order, and prevent dangers in the b●g nning.  
7 The Question being betwixt Lordbishops and these, the expulsion of them is the introduction of these.  
8 There is no such danger in this government of corrupt on, as where one man hath all in his hands: he may corrupt a whole Diocese, nay Kingdom; but th●se, though evil, corrupt but their own congregations. 2 Here men are prone to be overcarried with antiquity, the place being so eminent, and the power so great: but experience testifieth, that where this government is used, there is a more special blessing of God; more purity and beauty, in the face of these Churches, wicked men are sooner found, and more terrified. But of this more hereafter.  
Here one Question may be propounded, that is, why is not the duty of these set down in the Scriptures, nor their names?  
Answ. A description of the Bishop and Presbyter, is a description of these Elders that are Bishops.  
1 Overseers of the flocks, for these places contain rather a descript on of their sufficiency, and moral part, and holy conversation, which ought to be in these, though in a more excellent measure in the Pastors and Teachers, then of the applying of them to these ministerial duties which are proper to the Pastors. This is plain to all that considerately peruse the Texts: And this answer is grounded on that 1 Tim. 5.17, where the Apostle intimats the work is an excellent work of them that rule well, else why are they to have double honour? 2 Calls them by the same name that Pastors are styled by, as in the former places of Scripture.  
If it be said their duty is not assigned: the Answer is plain, their office is to rule by the sword of the Spirit, Word, and churches censures, reproof and excommunication. The rule and laws are the word, the manner is to be according to the practice of these duties in Scriptures, being admonition, reproof, and excommunication of each, whereof we have several and manifold examples.  
Object. 2. This brings men into base subjection, which ●s not fit, nor that men of state should be subject to such mean officers. Answ. 1, No Officer that Christ hath appointed, aught to be accounted mean or b●se. 2 It is not a subjection unto men, but to the ordinance of Christ. 3 Men are no more subject to these Elders, than they are to be to the Ministry of the Word. 4 It is nothing impairing the state or dignity of any one whatsoever; for they are not to meddle w th' these things, but as Physicians & Surgeons seek the curing of diseases in the souls.  
Ob. 3. If ●t be said now, men are petty Popes, there being none to over rule them. The answer is plain, here are many to rule, Pastor, Teacher & Elder. 1 These are bound strictly to the rule of the Word. 2 Besides, the Church may say to Archippus, Take heed, etc. Col. 4.17. 3 Other neighbour churches may & aught to admonish them, which if it take no place, they are altogether to declare their judgement touching such a Congregation. 4 The civil Magistrate is and aught to punish every congregation (the leaders especially into sin and error) according to the quality and degree of their offence, if they do not conform to the right manner of worshipping God.   

SECTION. IX.  
FRom this wh●ch hath been showed both against Diocesan Bishops, and in just fying the wisdom of God in lay Elders, as they are called, each may see what we are to judge of the Officers now in use amongst us; I will speak of two, as being both the chief, and containing under them all the rest.  
The first is the Chancellor under whom there are Archdeacon's, Offic●als, and all that rout springing up with the beast, about which I need not spend so long time in confuting of their office, considering the former grounds against this Diocesan Discipline.  
Before I come to handle the arguments against them, consider well these grounds.  
1 The name of a Church doth belong to every congregation, not properly to the clergy, as they are now called; so the holy Ghost speaks in the Scripture.  
2 That such callings are Antichristian, which sprung up w th' Ant christ, and served ●●m a long time only, and uphold such a government as his is, though they maintain not such doctrine. So though Cardinals should profess the Gospel, yet their office is Antichristian, because of the former ground, which is plain; for Antichrist is not a person, but a succession of men opposing Christ in his Ordinances, and Offices, as well as otherwise.  
3 Some good use that a calling may have, and some benefit that it brings, is no sufficient ground to warrant it in the church of God. 1 Because there is nothing, but at least is well intended, and carries a show of good when it is brought into the church. 2 It may be that keeps out some other calling, that would bring fare more profit and benefit to the church. 3 It may be it hath some inseparable evil annexed or coupled with it.  
Now upon these grounds sufficient and weighty reasons may be founded from the Scriptures to prove the unlawfulness of this office, which is for one in a Diocese to have authority for keeping courts, to prove wills, to right men for disorders, and scandalous sins, especially breach of their traditions, and to censure men with their kind of penance and excommunication.  
Arg. 1. Every man in the Scriptures tha● hath office in the church, must be able to justify it by the Word: So john Baptist, Mat. 3, joh. 1. So the Apostles themselves, Act. 2, out of joel 2, Gal. 1.1. In the old Testament, the very porters of the house of God, and singers were ordered by the Spirit of God in David; and in the new Testament Deacons and Widows are mentioned, but these men have no patent from the Lord, there is no place once to mention their name, nor the like in all the Scriptures; therefore their place and calling is not from God.  
2 Discipline belongs to every particular congregation, without which though men may be a church (desiring it after they are convinced of it), yet they lie open to miserable dangers of their spiritual enemies, and cannot be so compacted and knit together as a congregation and church of Christ ought to be. This is plain in those churches, Revel. 2 & 3, that are each both commended or dispraised for their exercising of discipline. 2 Christ hath given the keys to every particular congregation that hath the Ministry of Word, and power to use them Mat. 18. Therefore these men's office is sacrilege, for it steals the holy things of God from each congregation whereby their souls are miserably impove●●●ed.  
3 It is a thing most absurd, inconvenient and burdensome that the Pastor in each congregation should have authority from Chr●st to absolve and remit in the Ministry of the Word, and retain and bind, and having part cular knowledge in his own congregation of the manners of men, according to which he propounds the doctrine of the Gospel, releasing some, and adjudging others; yet that this man must stand to the arbitrement of a stranger, that never happily saw any in his congregation, who shall be absolved, who retained: by whom for the most part he is enjoined not to admit such as wholly clean to the Lord, and suffered and forced to admit such as he in his Ministry hath condemned, and the world seethe to be filthy swine. This argument is grounded upon the sentence and maxim of our Saviour Christ, What God hath conjoined, let no man sever. He hath joined the ministry of the Word and the exercise of Discipline together, therefore no man should sever them.  
4 These came in with Antichrist, and are part of that Hierarchy. When that Prelates had gotten that spiritual sword into their hands, and backed with Prince's authority, had established themselves, and made their kingdom like the Princes of the world, as in other things, so in this, they must for their state have their Chancellors and officials etc. This is plain in History: and the Argument is firm against them, because all man's inventions, Antichrists especially, are abon enable, unprofitable, and exceeding hurtful to the church of God, and contrary to Christ's own Ordinances.  
5 These chancellor's, men cannot bring into the church, being merely secular, as they are termed, and civil, and therefore no such power belongs to them to cast out and excommunicate, especially since they never proceed by the rules of the Word, but by their own will and canons. Th●s is his Majesty's argument in the conference against their practice, which is one special part of their office. This is grounded upon th' s, that no man hath any authority, but he that is elected and assigned by the Church to that government he exerciseth in the same. But these are not elected nor approved by the church.  
2 To bring in, and cast out belong to one and the same calling.  
3 It is rebellion against God for to innovate any thing in the government of the church established by God: th●s was Corah, and h●s complices sin, that not content with the office of the Levits, they would come nearer the Lord then the Lord called them; by taking that upon them which he committed not unto them. Therefore reproof, ●ame, & great punishment, shall be their best reward.  
6 As Christ is the only K●ng of his Church, so it is his instituting of any Calling, that makes it a member of h●m, and the church: and that union and dependence which a Calling hath w th' Christ, puts life into it, & makes it effectual for the good of the church. Now this calling hath no un●on with Christ, being not a member instituted by him of his body the Church; therefore it is not, nor can be profitable. This is pla n in sense; for the member that is not united to the head and heart, can receive neither life nor sense from them. And 2 as men cannot make any one member of his body, nor couple any to the principal member, the original of life and motion; much less can they add to Christ's body, they may as men do, put to a wooden leg, or a glaifie eye, when they cut off the strong and proportioned members, that would have carried the body surely, quickly and easily.  
7 Their calling is maintained by the censures of the church, turning them into pecuniary mulcts, which ought not to be, these things not being saleable. This causeth so great corruption and sin to be so lightly passed over: And the rather because they must live in some pomp and worldly dignity, and have so many in their courts which live upon the same means.  
By this we may discern what to judge of their excommunications: for there aught to be for open sins unrepented of, the persons being admonished thereof, and to be denounced by the Minister, and agreed upon by the whole Church. Whese therefore the cause is merely good, for which men are excommunicated, that is to say, either for performing some Christ an duty, or refusing subjection to men's traditions, in the service of God, there Christ absolues, joh. 9  
2 When it is not done by the church that hath the keys, 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 stabbed, because he will not pledge him or carouse. No man's sentence but the judges condemns; nor any but they that God appoints judges: Neither may men seek absolution from them, for they have no authority. 2 Their excommunication is the cross the Lord would have men bear if we cannot avoid. 3 They sever us but from the world, and drive us nearer to Christ. 4 It maintains them in their usurpation, covetousnesie, and pr●d●, to seek unto them.  
Quest. 2. Whether a man may sue in their courts? Answ. For causes Ecclesiastical, o● criminal, which come within compass of the to be punished, I think ●●s unlawful. For, 1 men must rather protest against this wo●k of darkness. 2 These things may, and aught to be ordered by Arbitrators, if it be possible: if the lawful Magistrate fail, suffer all etc. And the a gument against suing one another, 1 Cor. 6, holds more firmly against this: first, those were lawful courts, these unlawful: secondly, it was scandalous then; so it is here: for they are as great enemies to sincere Religion as these were: thirdly, though a man's cause be never so good, yet thou being one that fearest God truly 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 bade there, as an evil man procures favour to a bad cause: fourthly, their authority is as Ecclesiastical, which is not in the K●ngs power to grant, but must proceed from Christ: fifthly, they have lost the keys to whom they were given.  
We have spoken of the first of those call ngs, which flowing from the office of Diocesan Bishops is unlawful. Now of the second, that as, Church wardens, comprehending those other, bound to the same things they are enjoined to.  
Against which, though the former grounds overthrew the●r calling, yet more special are to be adjoined; because it ●s hard to root out any such long customary office, though unlawful. For beside, that most men prefer custom before the law of God, they do not once make scruple of any thing established, but swallow all that is presented unto them, without examination. Wherefore that with more facility we may end this controversy, observe these grounds.  
1 That all men are bound to preseru that liberty which Chr●st hath purchased and bestowed upon them, Gal. 5.1. And we are expressly b dden, that men should not have dominion over us, e●ther over our souls to beleeu & ye l to what they teach, Col. 2, or bodies, in spiritual consideration, for we are Christ's. 2 Every subject is bound to fight and strive with spiritual weapons, ●or Christ's Government and Kingdom to be set up where he is. 3 That the meanest office under an unlawful form of government, ●s part of that government, and though not to deeply p●●nged in sin as oth●rs, yet guilty of the●r sins that are chief in a measure. 4 That the●e ●s no part of Christ's Kingdom, nor no truth of the Word so small, b●t ●t is worth suffering for, and dying for; as the godly jews surfered b●cause they would not cat Swine's flesh.  
Upon these grounds and the like, how discrepant and opposite these are to the government of Chr●st? Fo●, 1 these keep out the Lords own Officers of ruling Elders, which we ha●e proved Christ hath left in h●s church, they being in the Apostles t mes not contradicted b●t approved, and therefore of Divine Institution. In this respect therefore they are like Diocesan Bishops, who keep out Ministers and people too, from their right in government of the church, though they do not equal them. That they do k●ep them out it is plain, for they take upon them now to order things for the church's 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 God's ordinance keeps out the Lord (w●th some special blessing) for his children, present in each of his o●d nances. 3 This in part s●uts the Kingdom of God.  
A second argument against Churchwardens is, because these are corrupted and degenerated, like the office of the ministry that was quite changed ●nto a Priesthood in times of popery. So as now they ha●e lost their right in government of the church, and yielded shamefully to Ant●christ, whose servants and vassals they were so long time together. So as it is not more lawful to be a Church warden then a Mass-priest; for both of them receiu their present being from the man of Sin. This argument is firm, because such retain the Mark of the b●ast in part 2. The same l ght coming, and the same spirit in a great and powerful manner that was in the Apostles times, all darkness and corruption ought to be removed.  
3 These keep out the Deacons, who are expressly commanded and appointed, Acts 6, 1 Tim. 3, and confound this with their office, which shows both their office to be new and unlawful. For that the Holy Ghost established, the Apostles both gave charge th●y should be elected, and they were in the p●●m●t●ue Church many years together, t●●l Ant christ got the day, and s●t up ●●s throne. This is no small wrong to the church to keep out those that were to d●str●bute to the poor so carefully in each congregation, that there should be no want to any: they ea●●d the Mini sters, and therefore are called Helps, of which hereafter. Wherefore, as Ester spoke of Haman in procuring the overthrow of the jews, The enemy could not recompense the King's loss; no more can they: fo● they wrong the poor, give not such testimony of their love, and liberality wh●ch the office of the D●acon doth proclaim, and make visible to the world. Neither must we think it enough that there are good laws established. For experience witnesseth the necessity hereof, n●●ther ought men to confound what Christ hath severed. The Christian Madge st ates duty is to see both Minister's and people subject to Christ's Ordinances, not to invent any new.  
4 An office dev●sed by man, ever serves man, not God; witness all the Hierarchy dev said by Pope, who served but men's amb tious thoughts, never furthered the Kingdom of Christ. Now this office is merely devised by man: For they deny them to be Elders mentioned in the Scriptures; and how far different they be, any man may see that compares them together. Churchwardens have no stroke in the discipline, or excommunication. Elders were to tend men's souls, and procure their good by admonition, reproof etc. Churchwardens are to tend the church walls and see that there be a fair surplus provided, and such Trumpery: Elders sprung from Christ, and m●ght look for a blessing and protection in their calling These are from Rome and cannot expect any such blessing or protection from God in their course. Elders were not annual as these are.  
5 These officers uphold an unlawful Hierarchy and Government, they receive their oaths, which is their instalment from them, whereas the church and congregation ought to choose, and ordain them. 2 They present all to them again, giving them the power to punish and censure. 3 They must obey every edict and precept that comes from them, or the rural deans, poor ignorant sots, more unlawful officers than themselves.  
This argument is firm against them, since they that maintain Christ's enemies, are justly to be reproved and accursed, if they do not repent.  
6 Churchwardens, as the government stands now are bound to most unlawful conditions, to present the true Min stir for not using superstitious rit●s; to keep other Minister's from preaching there, except they have licence; to present men for not joining with a dumb Minister: and in a word, to see that their Canons be executed to the full: and herein they are instruments of sin, and m●anes of troubling the s ●vants of God; which brings woe upon men. This cannot be denied. The serpent was accursed for b●ing but the instrument of sin.  
7 This is a great stumbling block to the Separation, making them th●nk all our Church is and stands subject to Antichristian government. For these depend of the Bishop a●d Deans, and have a k●nde of Regency in the Church.  
Wherefore considering these things, brethren, who have been through ignorance or want of consideration hitherto m slead, harken, and leave off hence forth. Your witnessing of the truth of Ch●ists Government, without all doubt, will bring more true rest and peace to your souls, than you can find comfort in your outward peace, which you may reap by conforming to men's wills and pleasures.  
Consider how you undertake the profession of Chr●st with a full purpose to ●eau all to enjoy him. Let me entreat you for your own good, that you will throughly and seriously consider of these things in your own hearts, and cover not yourselves with some fig leaves, that you or others may find for you. What a daunting will it to be the opposites, when the people stand against their courses? And go they cannot that want legs or feet, which you are to them. Think what every age hath given for Christ and his pure worship, and shall we give nothing? So metimes reformation and discipline begins with the servants, who for shame drive others from their unlawful courses. Howsoever, keep yourselves that no unclean th●ng touch you, and that you k●ep nothing unclean to defile others withal.   

SECTION X.  
HAving showed in the former Treatise, what Officers are unlawful, springing up with Antichrist, and therefore in all reason to die with him. Now lest any should conceiu we herein would put all o●t of order. It will be expedient to show such offices, as Chr●●s; t hath left ●n his Church for the good of men's bodies, which are according unto the●r necessities to be distributed ●nto. E their men want outward means for which Deacons are appointed: or are weak and sickly, or travelling strangers, and need attendance; for tha● end the Lord hath appointed Widows.  
1 For Deacons, Act. 6, we have the institution divinely expressed; the Apostles though careful to still all complaints, yet having greater care of men's souls would not be hindered in the Ministry of the Word, knowing and affirming that the preaching of the Gospel, is the highest work of the Ministry. Where men may observe that conscionable and w●se Minister's, that seek to do the r duty to the Lords l●king, w ll not ad●oyn other offices to the M●n●stery of the Word. For men receive grace but for th' s, or that Calling; and one will hinder an other, be men never so provident. But by the way, lest any should think Constables, or Churchwardens, or the like, sufficient enough for this business: as the Apostles we●e most careful of their own Calling, so do they teach an excellent course for the provision of the poor, to choose men of good report, full of the Holy Ghost and of wisdom, which they might set over this business. Thi● being very grateful and acceptable to the whole Assembly, they set seven before the Apostles, who by imposition of hands and p●ayer ordained them, and admitted them into this office: which greatry and wonderfully furthereth the Gospel, as it is the nature and property of all God's ordinances, that coming together they may further one another, & the common good which men receiu by them; whence we have the necessity of this ordinance of God, lest the Minister should be hindered in his calling. 2 The institution by the common consent of the Apostles, which now b●nds all in the new Test. they being the foundation of the church of the Gentiles. 3 Election by the church, and ordination by the Apostles: and 4 the benefit arising hence. This place is so plain, that me thinks an ingenuous heart, that love's the truth, & ways of Chr●st, & reverenceth the ministry of the Apostles, should not cav●l●, but yield willingly hereunto. For what the Apostles taught the people to do, Christ had commanded afore, Mat. 28.21. For they in their Ministry could not err.  
Only one exception may be made. That if this were so n●●dfull an Ordinance, then why did they not teach ●t the ch●rch afore? The Answer is plain. 1 Because the Lord would have men to see the want of this ordinance of God, that so they m●ght discern the necessity of it, and not think they were burdened with more Officers than need requires. 2 H thereto the church was but newly gathered, and as soon as ●t came to be increased, so soon t●ey appointed this Office.  
A second ground is that, 1 Tim. 3.8, where the Apostle sets down as of Ministers so of Deacons, what men they ought to be, honest, etc. Th●s belongs to us, as well as the former, of Minister's. 2 The Apostle directly affirms, that T●mothy according to his direct on should carry himse●se in the house of God, which is the Church of the living God, and the pillar and ground of truth, v. 15: which glorious titles, why are they added, but to show that no man should dare to come and execute any office in the house of God, save such as were called and fitted thereunto. 2 That the Minister's that would preserve the church pure, must carefully tend to the choice of such officers, as are found both for doctrine and manners. 3 That no man should dare to alter any order, or remove or h●nder any office God hath appointed, who in special manner is Lord of this Congregation and Assembly: From whence the rest of the world are to learn that truth they have in matters of Religion. And it is memorable, that Timothy needeth direction how to govern the Church being so excellent an instrument: Doth not this sufficiently prove that ●o man can govern the church though he were an Evangelist, except he have direction even in that speciality, from the Lord himself, by means of them that were immediately taught by him? Therefore let no man dare to go against this institution of the Apostle, except he can show better warrant or higher authority to exempt him from these canons, than Paul had to bind to obedience.  
A third Ground, in which we will be shorter, is that Rom. 12, he that distributeth in simplicity, that is trustily, without respect of persons. This therefore being one of the offices (not duties) and callings, there the Apostle shows both that they ought to be in the church, and how to execute their places, that they should know their callings, and be content with the same, studying to do service in the same, which is the best means for unity, and to prevent the manifold distractions, which intermeddling each with others place, and office brings.  
A fourth ground is, 1 Cor. 12.28, where these officers are called helps.  
Fifthly, The planting of them in every church, as appears, Phil. 1.1.  
Sixthly, the continuance of them long in their own nature, which is to distribute, teaching only when the Lord fits them in a special manner for the same.  
Grounds of these are, besides such as are mentioned before. 1 The Lord takes care both for souls and bodies of men, and therefore institutes such offices peculiarly serving for that purpose. Because there is no such office and calling, it is impossible things should be so well ordered, & provided for.  
2 Because the hearts of God's children may be the more free from fear, and with more diligence follow their own callings, having men of such graces to provide for the poor.  
3 That the Church may be the more enriched with heavenly and spiritual blessings; for she receives grace and gifts for the discharge of each calling.  
4 That men may be more willingly stirred ud to help the poor, and needy, considering that the Lord hath appointed a special office for that purpose.  
5 That there should be no complaints, but that all the poor might be comforted against their poverty and wants.  
The second kind of Offices ●s the Widow, called Diaconesses, of which much needs not to be spoken: Only consider, 1 Tim. 5, where the Apostles shows what sort of widows he would have chosen, both for religion, conversation, and years; where it may appear, these were not chosen only to receive but to do some good. The Apostle reprehends idleness, wherefore he doth not appoint them only to receiu, but to do some service. 2 Why should he require such an age, except they were to attend strangers? in performance of which duty he would not have the least suspicion of uncleanness to fall out, as much as may be. This is firm, for other widows wanting means must be provided for by the Church, as well as these.  
2 This Office is set down, Rom. 12, She that showeth mercy with cheerfulness; their office theefore was to be the instruments of the church in showing mercy to them that were sick, or travellers.  
3 Rom. 16, Phebe was servant, and Minister of the Church of Cenchrea, now women could not exercise any public office in the congregation.  
The grounds and reasons of this are, besides the same with the former: 1 Wisdom, to employ such, as being to receive maintenance, from the church, are fit for nothing but th' s, and fittest for th' s. 2 That none may lack any thing for their good and preservation. 3 That men may be the rather encouraged to go about the Church's businesses, having such to attend them.  
This kind of discipline, though it seem strange and novellous, because it hath been so long omitted, through the corruption of men in times of Popery, yet plain reason shows it every way most fitting and profitable. For 1 This expresseth most livelily the ca●e and watchful eye of God's special providence towards every member and part of the church. 2 This imposeth on the Pastor's sufficiency of gifts, holy carriage, necessary residence, diligence in preaching, which are the very life of the Church.   

SECTION. XI.  
HItherto gentle Reader, through the assistance of God's spirit searching the Scriptures, I have endeavoured so to give Caesar the things that are Caesar's, that the Lord may retain his right, and be absolute King amongst us, which is the glory and safety of a nation and people. When thus Moses, joshua, and the succeeding judges governed Israel, it was well with the land; Religion and prosperity going hand in hand jointly together: Thus in David's time, Hezakiahs' time and others. But when any st●pt into the Lord's throne, and served the Lord after a new fashion, borrowing from foolish heathens that were aliens from Israel; peace and plenty strait vanished, and the Lord sent strangers, into whose hands he sold his people.  
Wherefore since this teacheth the right way to strengthen Kingdoms, and establish Princes in their throne. Mourn thou that seekest the peace of Israel, that this doctrine should find such small acceptance, and hard entertainment, and wonder at the shameless impudence of them, that dare avouch themselves friends to Christ, and the Magistrate too, and yet clean put out Christ, that themselves may reign, and cause the Magistrate to sin against Christ, and so to procure God's anger upon himself. These are achan's that trouble Israel, by taking to themselves the accursed thing, which the Lord hath consecrated causing dissension, where else there would be a happy unity. But lest I seem too censorious, and of spleen to wound any. Let us now further proceed, from the former grounds, to demonstrate the unchangeableness of Discipline, that ordinance which the Lord hath left to govern his church by. In treating whereof we do nothing against the authority of the Magistrate, but only contend for the faith which is given us by the Prophets and Apostles.  
That it may appear therefore how fare wide they are that imagine the government of the Church a bit●ary, and what wrong they do to the Lord; what wrong to Princes to inwrap them in their sins, and to fight against the Lord with his own authority, what wrong to his Church in thrusting such a government, as being not approved by the Lord, cannot be blessed of him for the good of his people, let us consider Matth. 18.15.16, where the Lord shows the end of discipline, the recovering and bringing home again of that which was soft, the order and degrees of Discipline, by private admonition, then by two or three, lastly, to acquaint the Congregation. All which not reclaiming the sinner, he is to be accounted as an heathen, and the Church to have no communion with him. 3 There the power is given to the church to bind and lose. 4 The manner, not one to do this but, some company together, and calling upon the name of the Lord to proceed according to the rules aforesaid. This place is so plain, that the devils cannot withstand it. It is an order from the wisdom of the Father, by the Son, which is the Prophet of his Church: therefore the men that are adverse to it make themselves guilty of the blood of men's souls.  
For election of Officerrs, we have from the Apostles, Act. 1, Act. 6, Acts 14.  
From all which, the manner of bringing in of officers may be learned.  
1 Every church must have her Elders.  
2 These must not be appointed, till places be vacant.  
3 Every congregation ought to have such as look to men's bodies, and necessities.  
4 The Congregations are to choose some, and present them.  
5 They are to be ordained with prayer and fasting.  
6 No one may do this alone, but all Ministers jointly in the places over which they are to be set.  
These places bind us: 1 These things the Apostles learned from Christ, Act. 1.3. 2 As the Father sent Christ, so Christ sent his Apostles: 3 These things are written for our learning.  
Rom. 12 7.8, see elsewhere, The Apostle reckons up offices, which men may not confound, teaching and exhortation, comprehending the Doctor and Pastors offices; governning, Elders, distributing, Deacons, showing mercy, the Widows. These must needs be distinct offices, else they are not pertinently inserted by the Apostle. 2 It shows that men had diverse gifts for the same. 3 That they are to continue, because they are members of Christ's body, without which the body cannot consist. This place binds us.  
1 Cor. 5. The church is reproved for not executing this Discipline in Excommunication: where is a notable-description of the manner how it should be performed: first, the persons on whom it is to be executed must be such as are within: secondly, such as have committed some notorious sin.  
2 The persons by whom it is executed, 1 the whole Church gathered together: 2 such as have power to cast out.  
3 The power by which they are to do it, is not humane authority, but Christ's authority, which he gives to every congregation to cast out the evil.  
4 The manner, first mourning for such offence: secondly, meeting together, and calling upon the Lord: thirdly, having the like spirit Paul had.  
5 The act itself of Excommunication; to be cast out from amongst the Church.  
6 The end, 1 that the corruption might be mortified: and 2 that grace and spiritual part might be preserved and restored.  
7 The necessity of it, 1 lest the whole church be guilty of the sin: 2 the salvation of the party sinning: 3 lest others be infected with the same, or like wickedness.  
This place binds us, being for the good of the Church, as it is a Church, and not appropriated to them in Corinth.  
2 All the arguments and motives are general, and bind all.  
Acts 15. The Holy Ghost sets down the manner of governing of the church. First, when there arise questions and controversies, that trouble the minds of any; whence we learn these conclusions.  
1 That it is the duty of all Ministers to take notice of such opinions as are hatched and spread, contrary and beside the form of doctrine received.  
2 In the confuting of those opinions that are novellous and dangerous, ministers are to seek the counsel and direction of others, wherefore these aught to be Synods assembled.  
3 The persons that are to meet, are Ministers, Elders and people.  
4 The Ministers and Elders are to have the managing and ordering of matters, in disquisition of truths.  
5 Nothing is rashly to be concluded, but much cons●●atation and disputation is to be used before.  
6 Men must not burden those that have received the spirit of God, and true faith, with any 〈◊〉 which the Lord hath not 〈…〉 it is to tempt the Lord.  
7 That which Ministers themselves know not necessary, they are not to impose on any, as necessary.  
8 Obtruding of any thing of men's own, upon Churches, troubles and overthrows the souls of men.  
9 Amongst equals there may be for order one as Moderator, which hearing all men's judgements is to conclude according to the determination of the Scriptures.  
10 Things that may be done, yet troubling others, are not, nor aught to be forced upon men.  
11 Men are so fare to yield to keep peace with their brethren, as is possible; and yet to do nothing against a good conscience.  
12 In Synods greatest sins must chief be interdicted.  
13 To prevent offence to the brethren that are weak, we may, and the Church ought to conclude things indifferent to be abstained from by all.  
14 Charity ought to be the ground of that which the Church commands in things indifferent.  
15 The Churches decrees bind not, save as they further the salvation of others, and prevent offence.  
16 The whole Church is to take order for the execution of such wholesome and profitable constitutions as are agreed upon.  
17 The Church of God is to procure respect to their decrees by persuasion of learned and holy men, rather than by threats and compulsion.  
18 There ought nothing to be agreed upon, and urged upon the Church by such Synods, but what is necessary for the present times.  
19 Things concluded on rightly by the Church, are to be observed, though not as necessary to salvation, yet as profitable to prevent offence.  
20 The churches decrees freeing men from the bondage of ceremonies, are very comfortable to the servants of God.  
21 The church hath power to send Ministers from place to place, upon occasion to other churches, from whence they may not return till they may be dismissed thence.  
The necessity of this: first for the peace of the Church: secondly, to detect such as under the name of the church obtrude things upon the Church without command.  
The excellency and authority of these: First, the spirit of God is specially amongst them that gather rightly together: secondly, God will bless their decrees for the great good of the church.  
The rule of judging things here is first by the authority of Scriptures, which is both affirmative and negative: 2 the peace of men's consciences which ought tenderly to be regarded: 3 outward peace of the Church amongst the true members of the same.  
1 Cor. 14, The Apostle sets down how men should perform public service to the Lord, whence for our direction these positions may be learned.  
1 That men must chief bend themselves to prophecy and teach the people: th●s binds us also to seek the good of the people.  
2 Since the devil in all ages hath endeavoured to corrupt God's ordinances, and remove preaching, that is most profitable; therefore the greater care must be had of all, that we do not suffer his policies to prevail.  
3. Men should not speak with strange tongues in public without interpretation.  
4 No public duty is to be performed which doth not edify.  
5 Prayer and  are to be conceived by one alone.  
6 Private persons are to give assent and testify the same by voice in the end, by this word Amen; every one in his own person, not one called Clerk 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 public worship.  
9 unbelievers may be suffered and admitted to hear.  
10 Such things as may discredit God's Ordinances and worship, to simple persons, and men of different religion, being not commanded by the Lord, aught to be avoided, as kneeling in the Sacrament, etc.  
11 True preaching must be such as makes ignorant and wicked men acknowledge God's presence with his Ordinances. 2 Such as lays open the very secrets of men's hearts.  
12 They whom the word sound works on, will worship God, & reverence his Ministers. It is not ceremonies that makes Ministers known, but the Word preached sound.  
13 Every man ought so to employ his gifts as the church may have most benefit by him.  
14 Two or three Prophets at the most, are to speak at one public ordinary meeting.  
15 Prophets must discern for the people that no false doctrine be broached by any.  
16 Prophets ought to speak one by one.  
17 The church hath need of all men's gifts.  
18 Since the end of the Ministry is to gain 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 public good.  
20 Every man's doctrine and preaching, may and should be tried 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 public congregation.  
24 All holy actions must be done with a seemly decency, which is, in fitting and reverend manner, suitable to the action we go 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 have his proper place.  

Means for Decency and Order.  
1 The nature and use of each gift, and duty must be known.  
2 Men must carry themselves not so as they please themselves and win credit, but as they may profit best the church, and keep peace with others.  
3 Observe in the like case what Gods servants have done afore, that are mentioned in Scriptures.  
This place binds because it is the commandment of the Lord. 2 All the reasons are general.  
Tit. 1.5, Titus must do 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 than any ordinary Pastor, therefore the church may not a●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 bind us, as Moses writings bound the people of the jews: for they were sent to us, to make us Christ's disciples, and plant churches; therefore discipline is no ways arbitrary.  
4 The Apostles are enjoined to teach the churches to observe all things which Christ had commanded: Whence it is plain, that men must be taught the will of God for the way and means 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 etc. and Discipline: 4 Christ is present where these things are, to bless them to the churches good: 5 they ought to continue to the end of the world: 6 the church ought not to be burdened with things not commanded by Christ.  
This place binds firmly: 1 because Christ, Mat. 18, gave such commandment: 2 the Apostles taught these things to the churches, therefore they were commanded by Christ before.  
Ephes. 4, Christ hath given gifts unto men, both callings and abilities which are sufficient, & only profitable to his church. These gifts are for restoring of the Saints, and work of the Ministry, & therefore contain discipline under them, which both restoreth the Saints and is a work of the Ministry; therefore the church's government is not arbitrary: From hence note,  
1 It is Christ's privilege to appoint Ministers, and the degrees thereof. 2 That he appoints both extraordinary and ordinary: 3 He 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 proves 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; therefore it cannot be, but that he coming in his own person, that was the Daystar & Sun of righteousness, 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 therefore 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 careless unthrift, that leaus his servants to do what they l●st, that he will himself neglect to give order, how both steward, and children, and servants should be dealt withal. And if it be presumption for meaner persons to dare to intrude and govern noble men's 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 carnal reason, without direction from God?  
3 No human wisdom is sufficient, or able to govern the church of Christ, wherein so many diseases are to be healed, and businesses to be dispatched for the good of men souls, and preserving the people of God, and upholding the Kingdom of Christ. Who is sufficient when he hath all things to his hand, for doctrine both matter and manner? Then much less is he able to govern, when ne●ther the pe●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 conce●t their own wisdom, as though they were able to bear this burden, and undergo this task, not being extraordinarily qua●●●ed by the Lord? For all the instruments of the material Tabernacle, Temple or Church in the new Testament, had both extraordinary direction from the Lord, and extraordinary gifts for that they should do.  
4 No man can show any licence or patten● from God, wherein he is warranted to govern the church according to his own will; but rather contrary; not to add or diminish from that which is written in the book of God.  
5 The Scripture is perfect, making the man of God perfect and absolute to every good work: therefore how to govern the church is taught in the Scriptures, which are the will of God.  
6 Christ left not his church without government and a special form of discipline; for that were confusion; that would lay open the church to all dangers, and no Polity or Society can long continue wherein Order and Discipline is not observed: therefore it cannot possibly stand with Chr sts care and wisdom that Discipline should be neglected.  
7 Arbitrary forms of government overthrew the face of the church, and brought in the Pope's Supremacy (which is an argument it is not from God) who vaunts himself as God, appointing what laws he will, and decrees, to hold men in awe and subjection to himself, that he might Lord it over Kings and Princes: nor is it to be supposed but that which is arbitrary will ever be corrupted: for man's will and mind being naturally so vain and wicked, wanting a law to direct and contain it in obedience, of itself grows corrupt, and abuseth the power which is given to it.  
Here two Questions are to be answered.  
1 Whether this form of discipline instituted by Christ may be altered? The Answer s, it may not by any whosoever. The grounds of it are these following.  
1 It is a special privilege of Christ's Kingly Office to govern his Church outwardly by discipline, as well as by the Word, Chr st hath this Sceptre and Rod, and none ●●e for the souls of men; he hath the Key of David, he that is Prince over the Kings of the earth: wherefore no man hath power to alter this, for that were to advance man above Christ.  
2 The Lord useth to foreshow his people what should be altered before it come to pass, that changes disturb not their minds. This is plain; for thus be did before he placed his name in jerusalem, before Christ came, before the Gentiles were to be called: Wherefore if the Lord would have altered this, he would have told it his Disciples, else Christ should not be so faithful a Prophet as Moses, who shown that covenant was to endure till Christ should come: else Christ should not show all things needful to his Church.  
3 The Lord shakes the heaven and the earth but once, after Moses & the Prophets, Hag. 2, Heb. 12, therefore there is no alteration afterwards of any thing touching the worship of God. The Lord joineth a renewing of his covenant, with the institution of all things any way needful for his Church.  
4 To desire a new form of government is to cast off the Lord from reigning over us, 1 Sam. 8.7, which place binds in Ecclesiastical as firmly as in Civil.  
1 Because the Lord instituted this, as well as that: 2 there was no express commandment that the people should ever be tied to this form of government, but that it was rather appointed that they should have a King, & his duty described: 3 the people desired it because they would be like the world in state and pomp: 4 they did not first know the Lords pleasure, but headily followed their affections. This place shows that men who altar the government appointed by the Lord, though it should be into another form lawful in itself, despise the Lord: 2 that such exclude the Lord from reigning over them.  
Like to this is that judg. 8.22, where Gideon being offered the Kingdom, refused it for this cause, that the Lord might reign over them; which plainly shows what wrong they do to the Lord, & his people, which bring in another government than the Lords? For the Lord else would reign, defending his people from all spiritual enemies, gently carrying his lambs upon his shoulders, and leading them that are great with young, Esay 40.11, whereas now Satan is every where let in by seducers and idle shepherds, the Lords name is not known; his goodness & mercy obscured and hid; men are tossed up and down, hindered in their callings, losing their money, and maintaining unprofitable drones.  
A second question, how may the discipline of Chr st be known? Answ. by the●e notes.  
1 For the persons, Christ precisely forbids any one man to exercise Lordship and Authority over his people, Luk. 22. This w●ll be more apparent hereafter, therefore the government wherein any one Lo●ds ●t over the rest is not Christ's, but where there is equality for jurisdiction.  
2 That which is most ancient, nearest, or rather one with the form followed by the Apostles, undoubtedly is Chr●sts. Now such is not primacy of one over an other.  
3 That in the which men proceed in th●ir censures by the rules of the Word, which teacheth who ought to be bound, and who ●oosed. But so do not they which govern by Popish canons, by forced oaths; but such as proceed by admonitions, reproofs, etc. according to Mat. 18.  
4 That which best provides for the safety of men's souls, and most furthers every man in the discharge of his duty, that is from Chr●st; for he only so governs; none else having such wisdom or will. Such is not the government by some one person over many congregations, which he is not able possibly to oversee, but the contrary.  
5 Which proceeds not after the manner of a worldly government, fearing men with outward torment's, fines, imprisonment, and the like, but in the power of the spirit, and giving men over to Satan. Christ maintaineth his government by no such forcible means.  
6 That which is contrary or much opposite to the government of Rome: for Antichrist corrupted 〈◊〉, Sacraments and all: and ●t were worder ●f this should not be corrupted, by which he reigns most, and most effectually e●●ablisheth his kingdom amongst men.  
By all which, men not prejudicated; and desirous to learn and practise the truth, may understand what that is so much urged and pressed, rather by force of arms, then evident ground of Scr ptures.    

SECTION. XII.  
SAtan hath many devises to bring in errors amongst men to be entertained, he changeth himself into an Angel of light, comes in the name of Christ, Mat. 24, in the name of his best servants, 2 Thess. 2, and of the Church: he comes under pretence of glorious ends, to bring in devises of men. Wherefore that we be not deceived by him, it shall not be amiss to speak something of the Church's authority, and what power it hath. Herein I propound some grounds.  
1 That all the authority of the Church is rather in the Word and Ordinances of God, then in their persons; so as without the Word and Ordinances the persons are of no force. The power is in the Word, not in the Minister; in Excommunication, not in the person that administers it.  
2 The authority of the Church, though it may be usurped, yet it cannot rightly be translated unto other officers, than Christ hath committed it to.  
3 The Church's authority is but ministerial; all she doth, or can do, is as a servant to Christ her husband, whose properly the keys are, Rev. 1.  
4 All authority is to the edification and profit of the Church; none hath authority to hurt it, or lay stumbling blocks before any.  
5 All her authority in the use of every thing, is limited by the Word, which is her charter and lease.  
Hence it may appear what authority she hath, and what she hath not. What she hath I describe in these Propositions following.  
1 The Church may read, interpret and publish the Scriptures of God.  
2 The Church by the Scriptures may bind and lose, both in the Ministry of the Word, Mat. 16, and Discipline, Math. 18, over all that are of the congregation.  
3 The church hath authority to use aright, all the creatures and Ordinances of God; all things be hers, 1 Cor. 3.  
4 The church hath authority from the generals of the Word, and the light of Nature, to appoint things for the decent and orderly administration of the holy things of God, 1 Cor. 11, & 14.  
5 The church hath authority to decree for the avoiding of offence, the forbearing or using of any thing indifferent: for this is but the commandment of God which the church manifesteth.  
6 The church hath authority over the members to dispose of them for the good of other places.  
1 Churches have no authority to teach any new doctrine, but are bound to the Law and Testimony, Isa. 8, Deut. 4.  
2 The Church hath no authority to teach by any way, but only by the Word, and those rites which Christ hath left; by which he speaks: Math. 15, the pharisees are reproved, because they invented washing of hands to teach purity by.  
3 The church hath no authority to appoint any new Sacraments, Math. 28, 1 Cor. 11.  
4 The church hath no authority to join any thing she ordains to the holy things, as parts of God's worship, absolutely necessary; or as means to explicate any thing that seems more obscure in the service of God. The first is plain, Esay 33, formerly proved: the second is as plain, since Gods own worship is his face: secondly, men that have and exercise the gifts of the Spirit, shall sufficiently clear all and manifest it to the understanding, and conscience.  
5 The church hath no authority to institute a new Discipline, this is plainly proved in an other place.  
6 The church hath no authority to institute ceremonies or rites. 1 Which are not decent, and fitting the nature and quality of that present ordinance of God. 2 Orderly, as first, that each thing be done in his due place; public things, publicly; private things privately: secondly, things more execellent and necessary to be respected in the first place. 3 That things be done by public persons that be public. 4 For Edification to build up in the graces of God, loathing of Antichrist, whereto the church is bound in a special manner, in these last times of the world.  
7 The Church hath no authority coactive, but persuasive, Act. 15, 1 Pet. 5.  
8 The church's authority, and commanding of a thing doth not make it simply good, nor simply binds, but only add 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, if there be no scandal, nor contempt, it is no sin to break the same. 1 The nature of things cannot be changed by any humane laws. 2 Paul, after the Decrees, Acts 15, taught, that it was not simply unlawful to eat any meat.  
9 One company of men assembled have no authority to impose things upon many churches: 1 Because none now hath Apostolical authority: 2 Each congregation is a body independent of any Ecclesiastical power.  
10 The Church is bound by the law of love from using such things as are offensive, being otherwise in her power and liberty, 1 Cor. 8.  

Whether they may be a Church that stand subject to Antichrists Government?  
Answ. 1 If they descent in judgement, and dislike in affection.  
2 If they hunger after all means to have true Discipline, Mat. 5.  
3 If they profess and witness, as they are called, against this false government.  
4 If men exercise a holy Discipline amongst themselves in admonishing and exhorting one an other.  
5 If they perforce and by compulsion yield to suffer such as usurp Ecclesiastical government, under pretence of his Majesty's laws.  
These things in truth where they are, argue and prove men to be members of the true catholic church. 1 A promise of life is made to such, Math. 10, & Math. 5. 2 Others sin in usurping over them defiles not them. 3 It is a kind of discipline to the true church suffering for discipline, God blessing it to his people. 4 The church of God in times of Popery wanted this outward form. 5 This outward form is necessary to the well-being of a reformed church, not to the being simply of Christians, for subjection of the whole man to the laws of God, properly make a Christian.  
Yet lest men should imagine they are well enough that lack this: and secondly, lest some should think we plead for Baal. Therefore observe that the people, and congregations that want this outward government are in great misery in the outward man, and are wonderfully blemished.  
1 He that breaketh the least of God's commandments, and teach men so, shall be called the least, that is, none in the Kingdom of God, Mat. 5.  
2 The government of Christ rightly administered, is a means to keep out Satan from reigning, it walls in the Church, the want of it makes the people exposed to every danger, and looseth many a soul.  
3 One Ordinance of God wanting, and another strange devise of man brought in the room thereof, brings other Ordinances of God out of request, and in time expels them.  
4 Men though they want discipline, yet they are bound to perform such duties, the more in private one towards an other.    

SECTION. XIII.  
IT is the duty of all the servants of God, to keep themselves unspotted of the world, especially in the service of God, which Satan chief seek to corrupt, as being the image and face of God.  
Wherefore having showed before what, men are to avoid; now it remains to show whom. And herein first of Reading Ministers, the bane of many souls; and in speaing of them to show: 1 their unlawfulness: 2 Their nullity: 3 That they are not to be joined withal, nor maintained in that calling.  

Arguments to prove their unlawfulness.  
1 In the time of the old Testament, Priests and Levits were to teach the people, to discern betwixt the clean and unclean, etc. therefore in the time of the new Testament, wherein there is more abundance of spirit promised, and more plentiful declation of God's will, the Ministers ought to be able to teach God's people 'twixt good and evil.  
This argument holds firm, since the Lord hath as great care of his Church now as then; and is as careful to have them avoid sin.  
2 Where vision faileth the people perish, Prov. 29.18, these men are no Seers, nor have any vision but darkness and night.  
3 They are dumb dogs, Isa. 56, that cannot bark, blind watchmen, shepherds that cannot understand. What a lively description of a reading Minister here is? He cannot understand what pasture is good or fitting for the people; he is a blind Watchman that can foresee no danger, nor plague coming, when they do hear Wolves are towards and amidst the flock; yet they have no mouths to bark and fright them away. Let no man be so bold as to cavil at the Scriptures which are so plain, that he which runs may read them.  
4 They cannot divide the Word rightly, which is the chief work of the Minister of the Word, 2 Tim. 2.15, which who so cannot do at all, is none of God's workmen: they who cannot, nor will study to do well, and righteously, are none of the Lords servants.  
5 They cannot defend the truth, nor stop the mouths of gainsayers, which every Minister ought to do, Tit. 1. Else how shall errors and heresies be prevented? and to run to others in this case, will yield small relief; considering the unwillingness of the most to be taught, or take any pains at least to seek instruction.  
6 The Lord thrusts out Labourers, not Loiterers into the Harvest, such men as do some execellent work for the good of his Church, Math. 9, Eph. 4, 1 Tim. 3.1. These men are idle, their work is not so excellent, nor is it special, and proper.  
7 The Shepherd that hath nothing more than the Sheep have, cannot possibly keep the sheep well, for then sheep might keep themselves, and the calling of God is unprofitable. These have not so much as many sheep.  
8 They are not fit to meddle with the soul, to seek it in time; being distempered, they cannot show man God's righteousness, neither pray for him; they cannot seek that which is lost, nor bring back that which is driven away; nor heal the sick. Now Ministers are chief sent thus to benefit the soul. And if they cannot help in time of distress, they are miserable comforters, like jobs friends.  
9 A Minister must preach and be instant, in season, and out of season, 2 Tim. 4.2. Hence it is plain what preaching is, namely, an expounding and applying of the word of God, to build up the people of God, improving error, rebuking sin, and exhorting upon sound doctrine. Are men so blind that they cannot see the truth in this, but would make reading, preaching?  
10 2 Tim. 2.25.26, Ministers must instruct with meekness such as are contrary minded, proving etc. It is plain hence, the Minister must be able to instruct all that are misled through error, and instruct them in the right way: 2 That men's salvation depends upon the right applying of the Word.  
11 The word thus barely read, hath not the power and majesty that is mentioned in Scripture, neither that efficacy and power in converting souls: which argues it is not the arm of God.  
12 Ministers are the Lords Ambassadors, and Stewards: these men cannot speak nor sue to the souls for Christ, to beseech men to receiu him: neither can they be faithful unto their Lord. They are the shame and dishonour of Christian Churches, as though the Spirit of God were not purchased by Christ for the furnishing of men for his Church. It is in effect to deny Christ's victory over the enemy of our salvation, 1 Pet. 5.1.2.3.  
13 He that winneth souls is wise; these are not wise.  
I suppose none will vouchsafe to Reply for these, that have any spark of piety to God, or pity towards his people. Only some Nonresidents, that keep poor underlings; or greedy Patroness; or Popish Atheists, that would have the light of the Gospel die; or poor ignorant people that never knew what the Gospel meant; or men that would live at their own wills in all licentiousness; these happily would undertake the plea against Christ. But it were better their tongue should cleau to the roof of their mouth, than they should once dare go about the overthrow of Christ's Ministry. Hear therefore and consider, that it may go well with you.  
Having showed the insufficiency, now follows the nullity of these men; which the rather I insist upon, because many would be content, if they were insufficient, being Ministers (carnal men, never so much regarding how the Lord is served:) But being no Ministers in God's acceptance, I hope it will work upon them.  
1 Therefore Hos. 4.6, God pronounceth them none to him: (that is in his acceptance) they are none whom God pronounceth to be none: reading Minister's are pronounced none (in the sense mentioned) by the Lords own mouth, wh●ch cannot lie. Who are you therefore, oh ye Prelates that ye dare admit of such! Or who are you, o ye people, that ye are contented with such as cannot come to the Lord for you, whose prayers are not accepted by the Lord for you! This Argument is firm and cannot be gainsaid; For if the authority of man be enough to displace whom God hath sent, shall not the Lord's authority much more displace whom man only hath sent?  
2 He which wants either the nature, or essential property of a Minister, is not a true Minister; for the nature and property of things cannot be severed from the things themselves. But reading Ministers want either the nature, or at least the essential property of a Minister: This appears, because the Minister is the Messenger of the Lord of Hosts, Mal. 2.7, and his lips should preserve knowledge. To teach the people is an essential property and difference 'twixt the Minister and people. Whence it also appears that there is no difference amongst God's Ministers for the substance of their Calling. For each one is the Messenger of the Lord of Hosts. 2 He which is not a Messenger is no Minister, for that is common to all. 3 He whose lips do not preseru knowledge is no Messenger. Who sees not that the Reading Minister differs in the substance of his Calling? 2 That he hath no Message. 3 That his lips do not preseru knowledge, but lose it rather. How dare ye counterfeit therefore the Lords place any of you whom the Lord hath not sent?  
3 Christ hath not gifted nor appointed for the good of his Church, Reading Ministers, therefore they are none of his. For he is the King of his Church, and men can no more bring in Readers than Friars amongst the people of God. 2 Ministers run because they are sent by him. 3 Christ will bless none but such as he sends. That reading Ministers are not gifted, nor appointed, it is plain from Eph. 4, where all are reckoned up that are allowed by Christ: which place is left as a rule of trying Ministers. Try them by their office, and use of the same.  
4 Math. 28.19.20, Ministers must go and teach making others Christ's Disciples, and teach them to obseru what he hath commanded. Reading Ministers hence are none: for he that hath no authority from Christ, hath none; for he hath all authority in earth as well as in heaven: Reading Ministers are not sent by Christ. 2 They cannot so teach as others may be made the disciples of Christ. 3 They cannot teach the converted to keep the Ordinances of Christ unto the end of the world, which is added, lest any should think, that either men converted, and Churches planted should not need the Ministry of the Word, or that in some times of scarcity, men may put in Readers.  
5 Math. 24. He that is not faithful, nor wise, is not set over the family of the Lord, to give them their portion in due season: But Reading Ministers are not faithful nor wise, neither know men's portions, neither the portion of one nor another; for they cannot discern 'twixt a civil man, and the child of God; neither know the portion of the weak nor of the strong; neither can they give each one their portion in due season. This is plain by Experience.  
6 Whom the Holy Ghost hath not set over the people he is none: but these are not set over by the Holy Ghost; for there is no rule nor example to warrant them. This Argument is grounded on Acts 20.28, where the Holy Ghost is the Author of the Ministry. 2 The persons are Elders, that are and aught to take heed to themselves and others. 3 Are to feed and govern the Church of Christ; which doth not agree to the order of Reading Ministers.  
7 He who is a Bishop of God, must be apt to teach; but these are not; for they have no Ministerial gift, nor have they the form of wholesome doctrine. This Argument is grounded upon Paul's Canons, 1 Tim. 3.1.  
His wrok, who is a Minister, is so excellent, that who is sufficient for these things? But reading ministers have no such work of excellency, but any young Scholar may be sufficient for this work.  
Every true Minister is successor to the Apostles in the substance of their Calling, which is teaching the whole counsel of God to that Congregation they are set over by the Holy Ghost: But these Readers are successors to dumb Dogs, and blind guides. All divine relation is grounded either on the nature of the thing, or some divine Institution, which indeed is the proper ground. To be a Minister is a Divine Relation, and hath no such ground in these men.  
Object. 1. These are sent by the Church, therefore they have authority.  
Answ. It is the privilege of Christ by his Spirit, to send forth Ministers, as may appear, Math. 28, compared with Acts 20.28: 2 the Church hath no authority against the Word, this is against the Word to have such Ministers: 3 the Church hath no more authority in Ordination then in Excommunication, but joh. 9, whom men had unjustly excommunicated, the Lord absolved.  
Object. 2. These are called dumb dogs, therefore Dogs.  
Answ. The argument is not firm, from the name to the thing: For, the devil raised up by the witch of Endor, is called Samuel: 2 they are so called, that it may be known to whom the Holy Ghost speaketh.  
From hence it is plain how unlawful a thing it is to join with Reading ministers, in any ministerial duty, either praying, or administering the Sacraments; For,  
1 All worship done to the Lord must be justifiable by the Word, and warranted by same: But this worship is not. There is no place of Scripture to prove the lawfulness of this service done by a Reader. This argument is strong. For the Scripture is a perfect rule for all things, but especially for the worship of God. And to use another worship than can be warranted, is to sin against the Lord; and to follow blind devotion without judgement, which brings us to death.  
2 It was the sin of jeroboam that as he devised a new worship, so new Priests of the lowest of the people. This is both a new worship never known in the Church, t●ll Antichrist got in, to have only a s●t form of prayer; and they are of the lowest of the people that are ministers of it, wherefore it is but as jeroboams' worship.  
3 Christ is not there by his institution, gifts nor spirit, which is the very life of Christian duties. And the servants of God must be where their Master is; which is, where m●n are gathered together in his name; which is, by his institution, and gifts, and presence of his holy Spirit.  
4 These are no true Ministers, as is proved before, therefore not safe to join with them: that which they do is not pleasing to God, they having no Calling thereunto, it is like the sacrifice of Core and Dathan, and the sacrifice of Vzzah.  
5 Men cannot thrive, nor grow in grace by such exercises, that have grace already: they cannot come to see the●r misery, nor be st●rred up to renew the●r repentance, that have this grace already, nor can they keep the Sabbath hereby. Witness the experience of poor Christians ●n this case, t●at are spiritual, and can judge of th●ngs: these being wells, and clouds without water.  
6 Men cannot possibly be fitted to ●eceiu the Lords Supper by such a Ministry: for th●s requires that each should b● able to examine himself, which none can do but such as are taught the grounds of Religion. 2 Men should be st●rred up to this duty, being all so backward, as is pla n in the practice of the Corinthians, which these m●n cannot do. Now what danger it is to receive the Lords Supper unworthily, you may see, 1 Cor. 11, What good or benefit can a man have by a dumb Dog, or a blind Gu●d●?  
7 The people should seek the law at his mouth, whose lips press u knowledge, Mal. 2, and go to that shepherd that can feed them, and that Watchman that can admonish them of danger; but th●se men's lips do not preseru knowledge.  
8 These make no difference, having no discerning, but read Apocryphal writings, and all that is in their way, wh●ch being directly against the Word, commanding Chr●st only to be hea●d; how can men join in the same w●th any comfort?  
9 Men hard●n the ignorant in this evil way, and g●ue offence both to the b●nd Minister's and people, making as t●ough this were sufficient to salvat on.  
10 Men by this p●oclaine the●r small accou●t of Gods own Ordinances, which they might enjoy by the same pa ne●, cost, o● removal, or ●lse profit themselves more in pr●vate.  
You therefore, dear brothers, that live under such, consider wh●t you do●; you live as Atheists indeed upon the ma●te●. For what are your prayers, and receiving of Sacraments, which you th' nk is the best serve ce of God, but a provoking of the Lord to anger? That you s●ould dare to send such a l●me and bl nde m●ss●nger to the Lord of Frosts, and such sacrifices withal coming from the drowned in ignorance and superstition: and that you should put the Lords name upon such a Minister which is not s●●t, nor allowed by him? Do you n●t deprive your selves of those excellent and precious treasures in the Gospel of Christ, because you want a man to preach them? Ep●es. 3, Do you not hereby ●ndanger and lose your souls, which live in ignorance? 2 Thess. 2. Do you know the anger of the Lord will be upon you for this? Hos. 6. Would you choose for the body's sake, such a Physician as hath no skill at all, nor any good report to have cured any under his hand? Or such a Counsellor, as could not advise, but read you a statute, or book-case, at all adventures? Would you trust your sheep with an Idoll-shepheard, that cannot tend them? And will ye make so small account of your souls, thus to pass them over? O return and seek the Lord, ye have hitherto sitten in ignorance, and in the shadow of death: you never knew what the Gospel meant, nor what a God the Lord is: witness the base and wicked conceiving of him, and carriage towards him in public and private. Wherefore let this move you to provide you a man of understanding, that may be able to f●ed you. Turn you therefore from all your evil wa●es, that ye may be brought to Zion, the place where the Lord will be found, and seen of all his people. Let none be so hardy as to maintain these in their Callings.    

SECTION. XIIII.  
THe next sort of Minister's, whereof some doubt, whether they may hear them or no, are such as conform to these ceremonies now controverted. Which howsoever it come in them from an utter hatred of Popish devises, and an heart careful to keep themselves unspotted of the world, yet without all question they err.  
Concerning th●s therefore, that mor● clearly the truth may be bolted out, we will propound some grounds to stay upon.  
1 The Ordinances of God remain pure and holy, though men be corrupt that administer them; and so are like the Lord.  
2 Private men are bound to try the doctrine of Minister's, and look to that rather than be examining of their entrance into that Calling, they are in, this all the Scriptures run upon.  
3 God doth good to his Church by the gifts he hath given to wicked men for his people: For they are f●om the Holy Ghost given to restore the Saints, and for the work of the Ministry.  
These things considered, it may appear upon sufficient grounds, that men may lawfully hear.  
1 Such as are conscionable in their Ministry, though they err in judgement for the Ceremonies, and be ordained according to the manner of the times:  
For first these have the substance of a lawful calling, elect●on and approbation from the people.  
2 Dissension in lesser matters hath never hindered either Communion, nor esteeming one of another, 'twixt the servants of God. Phil. 3.  
3 These are sent of God, though not by this way, they are not unlike to jacob, whose the blessing was, though he should not have sought ●t by lying.  
4 Their sin in admission is their own personal sin, and cannot hurt others, not partaking with it.  
5 Men may and aught to receive their sending, not from men, but from the Lord of the Harv●st.  
Object. It seems to approve thei● sin, since men partake with them in their Ministry which they have gotten unlawfully. Is it not to communicate in stolen goods?  
Answ. No, for they ought to be admitted, and the Ministry is the●rs, and the Congregations choosing them: only, it is their error to come in by a wrong way. Now to st●al is to take from men that which doth not belong unto them, which cannot be applied to them.  
A second sort of Ministers are bad, and corrupt in doctrine and manners: these preaching many truths from God may be heard: For,  
1 They sit in Moses chair, Matth. 23.2, Moses chair is the doctrine of Moses, otherwise they should have sit in Aaron's chair, if he had spoken of the Calling.  
2 Otherwise we should not yield absolute obedience to the doctrine taught, except it were Moses doctrine.  
3 The main cause why the people should hear these is manifested by our Saviour; but this is not so much succession in Calling, as succession in Doctrine.  
1 These pharisees had corrupted their Calling.  
2 They perverted the Law with their Glosses.  
3 Were ignorant of the righteousness of faith.  
4 Hypocrites in life, and bitter enemies to the Kingdom of Christ.  
5 They preached the Word without authority, coldly, as did not stir affections.  
2 Argu● Doctrine and gifts are the Churches, who may take their own from a very thief.  
Yet these Cautions must be observed.  
1 That we be able in some measure to discern and try the spirits.  
2 That w● be compelled by necessity.  
3 That we b● careful to get what private and pub●●que help possibly we can.  
4 That we hunger after other powerful means, and as soon as the Lord offers any we remove and follow the light.  
5 Refuse private conversing with them.  
6 Contend for the truth in any pa●t oppugned by them.  
Object. May not Popish jesuits, or the like, then be heard.  
Answ. Th●se are the professed servants of the beast, not of Ch●●st, for they have quite changed the Ministry into a Priesthood.  
2 We are quite separated from this false Church, by the commandment of the Lord, and the Magistrate, and all Church's assenting to the same.  
3 Th●se do plainly seek to seduce us, and withdraw us from the worship of the true God; all which cannot be found ●n these of our own Church, from which we have ●o such warrant to separate, nor do seek to draw us qu●te from Christ in fa th'.  
Yet thus far let me speak to you of the Ministry, thus corrupted, that are negligent, and do not sorwa●n the people of God of danger. You that look to your own ways, and make your belly your God: You that preach as they jer. 5, that other Lords may ●ule over the flock of Chr st. Consider what you are; Are you not men of God? Should not you be holy that draw near to the Lord? Should you trouble the waters with your Traditions, that none can drink almost w th' a good conscience? Should you make the sacrifices of God abhorred by your dissoluteness? Should you smite with your tongues your fellow servants, whose Ministry and conversation you know is better than your own? Should you use the flock of Chr●st as you do, never visiting of them many of you? If woe be to them that join house to house; what shall become of you that join Congregation to Congregation, and to these prebenships', Deaneries? etc. Should you be terrible to the humbled and afflicted souls? Surely, the Lord will judge for his people. Hear you that force men to things against their conscience, without warrant from the Word: You that accuse the truth of God of fargood, that oppose ho●●nesse and sincere obedience to the whole word: You that make sad the hearts of the righteous, and preaching pleasing things, strengthen the hand of the wicked, that none can ret●r● from h●s wickedness; that propound the truths you teach, generally and confusedly in frothy eloquence, glorying to fill your Sermons with patched up sentences of heathens; Beware, and turn and fly from the wrath to come. You lay open the land to misery. Will not that move you to pity? And to stir up yourselves to preach sincerely, and diligently! you bring the blood of souls upon your heads, Ezech. 34. Woe be to you without repentance: for the Lo●d will be sanctified in them that come near him, and you shall be despised or destroyed. The Lord will raise him a faithful Samuel in your stead, who shall speak his words faithfully to his people. Shift it not off, saying, this is the word of some malicious foolish Puritan: for these woes are against such sins, which whether they be in you, I refer it to the Lord, your own conscience, and all indifferent men to judge. This I would not have thought, as spoken against all that conform, God forbidden. But against such as conforming, or not conforming, live scandalously, and are enemy's to the Gospel of Christ; not enduring others should exceed them ●n gifts, or pa●●s in their Ministry, or in strictness of l●fe. Hear you, or else the Lord will curse your blessings, and your great livings shall make you the more miserable.   

SECTION XV.  
TO proceed without witness by the oat● ex officio is not lawful against any, especially against Minister's, For  
1 It ●s against the law of God, Deut. 17.4, & 19.15, this law is confirmed by Chr st and his Apostles in the new Testament.  
2 It is against the law of nature to accuse ourselves; nature teacheth men to procure their own good.  
3 It is against the direct command of our Saviour, Math. 18, where he would have no censure of the Church to p●sse upon men, except they being admonished, be proved by two or three witness to be obstinate.  
4 It is against common reason, that Ministers and Christians, that are subject to most vile and false reports, should be forced to purge themselves, upon every light and vain persons information.  
5 It is against the rule of Paul, 1 Tim. 5, Against an Elder receiu not an accusation under two or three witnesses.  
6 It is against the laws of the land, both Statute and Common laws.  
7 It is against the nature of an human law, which is but to punish for open sins, Deut. 17.4.  
8 It is to search the th●ngs God leaves by his providence to be revealed in their time, 1 Tim. 5.24, Some men's sins go before, and some follow after.  
9 It is against all equity: For men may be both judges and parties.  
10 It is against the law of love to accuse our brethren, and it it is to play the devil's office.  
11 No law nor custom of Nations, save the Spanish Inquisition useth this, for searching out of true Christians, Acts 25.16.  
12 It is against the speech and solemn profession of Doctor Whitgift, that any should have this oath urged against them in case of life, liberty, or scandal.  
13 It is against all conscience, that a man should bring himself into trouble. If the Lord, or his Magistrates, do inflict a punishment, patience may bear, and the Lord may give strength: But who can look for such peace when we are our own executioners?  
14 It is against the practice of our Saviour Chr●st, who being accused, and asked many things of scandals, would answer nothing: only, he witnessed a good confession touching his person, and his office, Matth. 26, & 27.  
15 It is to approve of some special privilege in these men, which is not in any other of his Majesty's officers for justice; that these ex mero officio, should proceed against men.  
16 From the inconveniences men fall into that take this oath. The articles and interrogatories being drawn as snares to entangle men in, and to get matter against them, when they can find none apparent.  
17 It is against the law of friendship to reveal secrets: and especially for Ministers.  
18 As it is now used it will not free men from trouble, for they use extremities to them that take it: except men forsake their sincerity and yield to their wills.  
19 It is against the nature of an oath, which is to end a controversy amongst men in causes criminal, before judges; neither can any use hereof be given.  
20 It is against the word of the Lord in jeremy: Thou shalt swear in judgement.  
21 Wisdom in Governors hath other means then this to find out secret offences, witness Solomon.  
Object. 1. The woman suspected of adultery was to purge he● self.  
Answ. The thing there suspected is very evil, such as might dissolve marriage.  
2 It is Ceremonial; witness the Ceremony annexed to it, having joined with it a miraculous event in the guilt e.  
3 The thing is known about which she is to be sworn.  
4 It is but one particular case, not many interrogatories.  
Object. 2. Exod. 22.10.11. The man that is suspected of theft ought to clear himself by an oath.  
Answ. It was before the judges of the land.  
2 It was in cases criminal: that were simply evil, and not in cases of conscience.  
3 There was an open wrong and loss to the one pa●ty.  
4 It was but to one particular, not to ●nsnare him any way.  
5 His oath ended the controversy.  
Now these things cannot be found in this; for it is not b●fore the judges of the land, though I would not much stand w●th them for it; yet it hath ever been of evil report, for Ministers to deal by violence, in so much as in t●mes of Popery, the Clergy, so called, were abashed themselves to condemn any.  
2 These things for which they object the oath to us, are merely good, and not punishable by any of the laws of the Land. It is necessary first to convince the party, that to do such things as are objected (suppose to meet together and pray) are simply evils and sins: 2 to prove them punishable by the laws of the Land.  
3 Here is no wrong by the exercises of Religion to any, but much good: what difference there is then any may discern.  
4 Here are many ensnaring interrogatories; and men search not so much for the truth, as to wring it out after such a manner, as may be prejudicial to him that sweareth; there is as much subtlety and uncharitableness shown herein as in any thing.  
5 In this oath the controversy is not ended, but many times begun.   

SECTION. XVI.  
HEre it will not be amiss to insert some ●hings of the communion which the 〈◊〉 may have in private, to perform private duties. F●●st, therefore observe these grounds.  
1 What duties cannot be performed in publ●que, aught to be performed in private.  
2 That God hath not restrained nor bound any pa t of his service to the public places only; but so as necessity urgeing, we may us● the same in private, it being not against the nature of the Ordinances.  
3 The Ordinances of God are properly the inheritance of the ch●lor n of God.  
4 The Communion of the Saints aught to be, to build up one an other. Hence it will follow,  
That it is not unlawful to preach the wo●d privately: For, 

1 Christ d●d it in every house, whose example in all moral things, without all question we are bound to follow.  
2 Th● Apostles Acts 5, they had then toleration to preach, they were not prohibited herein, they followed Christ, and we are therefore to follow th●m.  
3 The Apostle Paul, Act. 20 20, makes this one Argument of the conscionable discharge and faithfulness in his Calling, that he had taught from house to house. 2 He propounds h mselfe as a pattern unto them.  
4 Minister's are the labourers & servants to the Church, and aught therefore in private and publ●que to instruct them.  
5 Act 8, Philip joined to the chariot: whence it ●s plain, the Lo●d w●ll have his serv●n●s to tak● all occasions to win any.  
6 That which may tend, and is requisite to edification being the desire of God's children, aught and may be used by the Ministers; but pr●vate teaching may, and doth build up ●uch, joh. 11.  
7 Minister's may read the Scriptures, and therefore give the sens●, and teach the people to make use of the same.  
8 Th● t uth of God must be taught, and when ●t cannot in public, then ●t must be taught in private altogether.  
9 None but Popish Canons, and Germane inter●ms were ever aga nst it, till now.  
10 The function of the Ministry is so large and weighty, that take all occasions, and do to the uttermost, yet much a do to do our office in any sort.  
11 There are no sound arguments against this course, for Christians to be exercised in private; only such reasons as savour of sloth or profaneness are brought against us.  
12 That which every private man is bound to, that the Ministers of God are much more bound to; But private men are bound according to their gifts, Deut. 6, and Deut. 11, to instruct and admonish, and stir up others.    
Nevertheless this aught to be done so, as men do not neglect public means, for which private should prepare, and fit us.  
2 So as Ministers do not disable themselves from doing the public duties.  
3 So as men do not neglect any necessary duty in their special Calling.  
A second kind of communion is to admonish and reprove some scandalous professors; for these, men may meet together. For, 

1 Discipline is the healing of the sick soul, and finding that which was lost, which all in their place are bound to, Math. 18.  
2 Paul commanded the Church to mee● 1 Cor. 5, for this end.  
3 Men that do not reprove others are guilty of their sins, and hate them, Leu. 19  
4 Examples of all times warrant this; our Saviour Christ in absolving the man cast out, joh. 9  
5 Gal. 6.1, A charge is laid upon all that are spiritual. Brothers, therefore I beseech you consider these things; men's souls are precious, the devil is politic, ever like a roa●ing L●on, watching for his prey: the longer men hold on in any course, the hardlie● are they reclaimed.  
6 Men departing away draw many others with them, and so Christ looseth many sheep for want of tending.  
7 In common dangers when public helps are wanting, every one is more tied to his b●othe●: ●oue in this c●se must especially appear.    
A third kind of Communion is to exhort and stir up another by conference, and to repeat Sermons; this aught to be, though discipline be set up, at times convenient.  
1 Hebr. 10.24, 25, Men must consider one another to provoke to love and good works.  
2 Men must not forsake the Assemblies which are private Meetings; since each must exhort one another. Every man is bound as he hath received the gift to minister the same: 1 Pet. 4.10, therefore men ought to meet.  
3 Private Conference helps each one's weaknesses, both in memory and understanding: one doth supply another's want.  
4 jer. 6, Men must stand and inquire.  
5 These exercises make men blessed and happy, Psal. 1.  
6 Experience proves them to thrive best which use these meetings, in a holy and reverend manner.  
7 The practice of all ages witnesseth this, Mal. 3.  
8 The nature of God's spirit is to draw the Saints together in one; where, in a more special manner, he is present assisting them.  
A fourth kind of Communion is to pray and humble themselves; this is plain, Acts 12, where the Holy Ghost records it, and the fruit of it appears in Peter's deliverance, and Ester.  
2 No duties that may possibly be performed aught to be omitted when the Lord ●als for them. These duties of fasting and prayer, the Lord calls for, in time of calamities, Math. 9  
3 Every Christian ought apart to fast, if he have no company, or no convenient means w●th others; as Daniel, Nehemiah: but ever we must covet as much as ●s possible to be together, where the Lo●d is especially present, Act. 13, Math. 18.  
4 Many private and more special causes, which are matters of great weight, and urgency which are to be comm●nded to the Lord with fasting; this being the means, which ever the Saints have used to stir up themselves and others by, Luk. 2.  
5 It is a sin not to be expiated, bringing certain judgement when men do not fast and humble themselves: the Lord calling thereunto, Isa. 22.  
6 Experience showeth this practice, to keep life in men, and preserve them from deepening, to keep a foot the ministry of the Word, Act. 13.  
7 The devil and our own corrupt natures are special enemies to this exercise of Religion.  
8 Only the true children of God can discern dangers plainly before they come, therefore th●y aught to meet together, though others do not that see no danger.  
By all this we may see whence that advice is, which is too much followed; to wit, to bring in Popery again, in doing whereof they obseru Machiavellian policy.  
1 They nourish the people in ignorance under blind Guides, that so they may readily receive any thing, and have no discerning betwixt truth and ●rrour: For all men naturally like well of this Religion, as pleasing to the senses and carnal reason.  
2 L●t there be Popish ceremonies and customs retained; for all that while it is well enough; many people never mind so much the doctrine that is taught, as the Ceremonies that are seen.  
3 They that are chief let them favour Papists. 2 Persuade to a commoderation. 3 Suppress them that are greatest Antipapists, both Ministers and people, that will be so forward.  
4 Let men be kept in a dislike of the right way, by inveighing against it, as schismatical, and diabolical.  
5 Let men teach the people the great authority the Church hath in commanding. 2 Let them teach how the people ought quietly to submit themselves to their Minister whatsoever, and be content with him. 3 Let them that seek Reformation be made odious to the people. 4 Let them be taught not to search things doubtful, but believe their Minister. And in cases controverted, let men rely rather on the great learning of the present Church, and reverend antiquity, then to follow these new Geneva-like preachers, that will have nothing warranted but that which is approved by the Scriptures.  
6 Let not the Gospel be freely preached: For these exercises of preaching, and prophesying cut down the kingdom of the Pope. This is so full of light, that if it be preached so plainly as many do, it will lay open all.  
7 Let men have such a kind of serving God, as will not stir nor trouble them, but altogether please and delight. Let them have such preaching, singing, organs etc.  
Are not these from Satan? Are they not directly against Christ and his Kingdom? And the King's Majesty and his Kingdom? which falls or stands, not with a Bishop & Ceremonies, but with the Kingdom of Christ rather; witness that experience of the Fr. King, who revolting from the truth, how did the Lord meet with him? Wherefore be wise o ye Elders of Israel, and sleep not you that are the Lords Watchmen. The devil sows tares, and th● peace of the King, and weal of the Kingdom depends upon th● suppression of Popery. Take hea●t every truehearted Christian, and stand in your places against such courses, as bring either Atheism or Idolatry. Keep up the Word sound preached by the Ministers of God, which are the strength of the land. Encourage the servants of God that are most ca efull to please the Lord. Cause that there be a general turning to the Lord by fasting and prayer. Let the sabboth's of God be kept and sanctified, and t●y then wh●ther the Lord stay not his judgements, and bless the land more than ever. Then you shall be called, The Restorers of the Breaches.  
And if you be not more careful to seek the Lord, and walk by his wisdom, know that all human power cannot uphold your Kingdom against Satanical devices.   

SECT. XVII.  

Whether it be fitting to bury in Churchyards?  
Answ. IT seems no, For the Scripture and practice of all the Saints is against it.  
2 Men place religion and holiness in it, and when things indifferent come so be abused, they are not lawful to be used.  
3 This hath and doth cause so many prayers to be read over the dead.  
4 The covetousness of Priests and Friars, hath been a special means of this course.   

Whether it be not not needful to pull down Churches built for the honour of Idols?  
Answ. It seems it is. For 1 Hos. 4.15.  
2 The house of Baal was destroyed.  
3 The high places ought to have been destroyed.  
4 It is a part of holiness to overthrow the Groves, Deut. 7.  
5 The name and memorial of Idols ought to be rooted out.  
6 To dedicate Churches to a Saint is Idolatry, which ought to be removed.  
7 The gold of graven Images is an abomination to the Lord, and an accursed thing, therefore also Churches which ●are so defiled.  
Object. These places were unlawful because the Lord had chosen a special place where be had put his name.  
Answ. That reason is never given: 2 the pollution by Idolatry is ever urged as the chief cause.   

Means that the people may be fitted for Reformation.  
1 Men must hunger after all God's Ordinances.  
1 Must set their hearts to seek the Lord by earnest praying, and turning unto him.  
3 They must obseru an holy Discipline amongst themselves in admonishing and reproving one an other, etc.  
4 Must touch no unclean thing, abhorring all Romish Relics, and Ant●christ especially.  
5 When men mourn for the burdens laid upon them, and groan for the misery of others.  
6 Rejoice in the forwardness of them that are most zealous, not envying one an other.  
7 That special prayers be continually offered up to the Lord for the Magistrate.   

The danger of separation after the manner now used by some.  
Let none imagine that because I writ 'gainst the practice of Separation, that therefore I hate the person's, whom I am persuaded through tenderness of conscience do withstand these corrupt●ons.  
Hear therefore a friends reproof who tenders your good, and desires the holy ordinances of God, and in all th' ngs to keep a good conscience. Sometimes affection may outrun soundness of judgement, and in s●eking to fly more than is sin, we fall into greater corr●ptions, and nourish much ●vill in us.  
Brethren, disdain not to read a few lines which I know cannot abate your zeal, and may through God's blessing make your course more comfortable. Consider well therefore of these grounds I lay, as a way to that which follows.  
1 That there is in each a natural affection like zeal; as in other graces, the deceitful hea●t will counterfeit gr●●e, so in th●s; witness jehu: there is an error on the right hand.  
2 That this blind zeal carries men headlong without examination or search of their ways to censure others, when there is no power further to hurt.  
3 Men may oppose corruptions in public, and yet neglect to fight against sin resolutely, and zealously in themselves, thereby thinking to please God highly.  
4 That Toleration is not approbation Act. 17.30.  
5 It is the desire of Satan and our own● to separate, from the true children of God, upon any occasion whatsoever, these enemies much respect.  
6 Men rending themselves from the true Church, as no Church, cannot tell where to stay, nor to whom to join themselves which makes their rents incurable.  
7 Men may join themselves to the purest Congregations, if it be without condemning others, as nothing.  
8 Christ is not ever accompanied withal his ordinances in act, but many times he goes in one or two amongst his people. A Church holding the foundation, though it err in many particulars remains a Church still.  
9 Many commands bind the Magistrate to redress things amiss, which private persons cannot possibly reform.  
10 Gods Ordinances make us one with the Lord, and with men, no further than they are one with the Lord.  
These things agreed upon, I doubt not but men will yield to these Arguments following against total separation.  
First, there ●s a true Ministry in the Church's of England, therefore it ●s lawful to join with them.  
That there is a true Ministry it may appear.  
1 B●cause men have gifts to dispense the Word.  
2 Men are chosen by the people.  
3 Grave and godly Preachers do approve of the ent●●ng ●n of many.  
4 Men have ordination though not aft●r the purest manner, but corrupt, wh●ch coming to their knowledge they repent of.  
5 Men exercise their Ministry, not by virtue of a●y power from men, but because the Lord hat● s not them.  
6 The hand of the Lord is with them, to prosper h●s own wo●k, so as men are brought to the Lord.  
Secondly, where the Gospel is sound preached, and men yield obedience to the known truth, thereto we may safely join. For these are the ●eep of Christ, joh. 10.  
Object. The Gospel is not faithfully preached, many truths are concealed.  
Answ. The main and fundamentfull truths, which give life to a Christian are purely and wholly taught, as the doctrine of fa●th and repentance.  
2 Other circumstantial truths are taught too: 1 generally to the understanding of the w●se: 2 in practice, in that men do abstain from all things they judge to be sin: 3 They suffer that is sa●d upon them for refusal hereunto: 4 Some have taught th●se truth's controvert d, by writing and private Resolution: Suppose ●t be a want amongst us, as I confess men have been too wary, for the most part, in this kind: yet notwithstanding consider, each want doth not bring a nullity of the Ministry.  
3 Reason. Men must not separate, till the Lord separate; for God's people must follow th● Lo●d, not go before him, and they must not be holier than he, who is of purest eyes.  
Now the Lord is not s parated till he give men over, and send no mo●e Prophets to turn them to h●m: for till then, though men have forsaken th● Lord, yet he forsakes not them.  
4 All Christians are bound to follow the Lamb whersoever he goes; and join with him against the sins of the times; therefore m●n should not separate so, and leave Christ, but each to help and stand for Reformation, encouraging the servants of the Lord that are sent out to protest against corruptions.  
5 No instance can be given that ever the servants of God have severed, or were commanded to separate further then from the corruptions of the time, to have no fellowship with the unfruitful works of darkness, to touch no unclean thing.  
6 Men mourning for sin, not acting, nor joining in consent in any known evil, are not guilty of others sins: therefore Lot was not guilty of Sodoms' sin, seeing they vexed his righteous soul, 2 Pet. 2.7, Eze. 9, in the Churches of England men may do thus.  
7 This kind of separation obscures the good providence of God towards the land, which gives some liberty in his service, but with some pains, cost and other crosses, which usually accompany the pure worship of God. This is no small sin, to bereave the Lord of the glory of so great mercy in spiritual blessings, as he hath showed towards our land.  
Secondly, this passeth rash judgement upon many reverend Preachers, and godly people.  
Thirdly, men hereby despise, and so lose the benefit of the prayers of the Saints, which is the greatest benefit in the wo●ld, next to t●e ministry of the Wo●d.  
Fourthly, men so separate as they join to no reformed Church that holds and practiseth the same holy Ordinances of God which they desire, and walk in the same way of obedience with them.  
8 Whereas they might give testimony to the truth in suffering for the Ordinances of God, now they suffer for separation from the Word preached.  
9 The power of the Gospel doth as much appear in any of the Professors, being in our Church, as it doth when they are separated, wh●ch should not, if they only had t●e Ordinances of God.  
10 Gods children may eat their own meat though dogs and sw●ne be admitted, through the negligence of th●m that should exercise Discip●●n●.  
Wherefore brothers follow after truth, b●t●n love, that you may have the more inward pe●c●, and do the more good. Oppose error, b●t not any truth: fight against t●e world, but s●●rr not against the children of God. Make not the Church weak by your r●nting from it: nor give occasion to the adversaries to speak evil of those truths you hold, and ordinances of God which you seek.    

SECTION XVIII.  
BEcause it is so often in the mouths of men, that these things controverted, are things indifferent: therefore it will not be amiss to set down some special rules for discerning and using things indifferent.  
A thing indifferent properly is a mean, 'twixt good and evil, and in itself neither good nor evil.  
1 It is a mean seated 'twixt the extremes, having not the nature of either extreme: So that a thing commanded or forbidden by the Lord is not indifferent.  
2 Twixt good and evil: therefore that which is a mean in respect of some other sin is not indifferent; as fornication is less ●vill than adultery, yet evil and not indifferent, the like may be said of degrees of goodness.  
3 In itself; that is, in its own nature: for in the particulars every action is good or evil. So that the goodness or evil of a thing indifferent, is not from itself, but from the user: if he be pure or impure, from the circumstances, from the manner of doing it: So that an action of the same kind may be evil in one, in another commendable: The laws of man cannot make the th●ngs that are indifferent, simp●y good or evil; ●o● t●en they should change the very nature of things, which men cannot.  

What things are indifferent.  
THe things that are indifferent are such as are left unto man's free cho see, for the exercise of wisdom, fa●th, sobriety, love, and the l●ke graces of God in h●m. Where by the way we may observe; why some things are left indifferent.  
1 Because in their own nature they are neither good nor evil, and therefore not to be commanded or forbidden.  
2 Because the Lo●d would have a●l his graces', and the powers of men's souls to be the more exercised: for the hardest th●ngs in Religion, are often about things indifferent.  
3 There s●ould be infinite rules given then, for these cases are innumerable, and so the knowledge of things absolutely needful should be hindered.   

The particular kinds of things indifferent are.  
1 Meats and drinks: it is true, there is nothing of itself unclean.  
2 Garments are things indifferent.  
3 Recreations.  
4 The time of public assembling together upon the Sabbath.  
5 And lastly, whatsoever a man may do without impiety towards God, or wrong to man.  
In the use of things indifferent; first every man must learn the right use from the Word, 1 Tim. 4, for our own reason is very bl●nd here●n, and custom exceeding corrupt, and this must the rather be rememb●●d: Because,  
2 Man must give account to Christ for his using things indifferent.  
3 Every man must be fully persuaded in h●s own conscience, that the thing he doth is lawful n itself; this persuasion is a certain knowledge in his own heart and conscience from the light of the Word, and the sp●rit of God shining in him. This excluds doubting: 1 that is sin. So is 2 depending upon others, or following others example: 3 When men are persuaded, but by shows of reason, or of men, not by sound grounds out of the Scripture.  
4 Each man must be very wise in using this liberty. 1 Men must discern what is expedient and may further to edify others. 2 Men must discern times and circumstances.  
5 Men must be very careful 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 holiness, or merit, or necessity.  
8 A man's end must be ever God's glory, and his own good: this excluds all using of them to the honour of any Idol.  
9 Men must be very thankful for the liberty purchased by Christ, though they should not enjoy the things in this life.  
10 Men must not seek themselves only 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 lose their right purchased so dear.  
13 Men must be content to be restrained by the Magistrate, from the over common use of a thing indifferent, for the public good. These rules being given of God, no man can command against them.  
14 Men must not despise and judge one another, for the use or forbearing of things indifferent.  
15 Men must use them in love.  
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 remembered; because the mind of man is wanton naturally, and in things indifferent, takes more liberty far th●n ●t aught.  
Secondly, because in all times many would abridge God's children of their liberty.  
Hence it may easily appear, that the grounds of one side, to u●ge these th●ngs upon us, are weak; and that the exceptions on our side, are not foolish and frivolous, as may appear both from their nature, and use.  
From their nature, because these things now controverted are not indifferent.  
1 Because they are b●eaches of the second commandment.  
2 Are Idolothits.  
3 Are against order, decency, & edification.  
4 There is as great reason why the weak should be born withal, for not doing th●se, as the jews for not believing Christian liberty by Christ, from Moses ceremonies.  
S●condly, their use is not according to the rules; For, 

1 Men cannot prove these things indifferent from the Word.  
2 Men would persuade others, if it be sin, it is the Magistrates sin, none else.  
3 Men would force others by commanding only, not persuading: secondly, their persuasions are example and antiquity, which are no grounds for the conscience to restion.  
4 Men would have us to yield to their discretion in appointing such things, without any examination of expediency.  
5 Men are brought in bondage to them, to use them whether they profit or no.  
6 Men imagine all good order is broken, if these be not used.  
7 How can they be used, without show of approving the superstition of Rome? 2 what good doth any man reap hereby?  
8 Men seek themselves, and out of an opinion of learning, take liberty to do what they please, like the Corinthians.  
9 Men stand not fast, but make themselves servants of men.  
10 Men judge us as Schismatics and Heretics 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 man's will, but from God's wisdom: whereas here they do 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 themselves to be taught by the Word, and are willing to be informed.   

Of Scandal or Offence.  
Offence is properly that which hinders one in any good course.  
This is of ourselves, when we continue some lusts of the flesh unmortified, Mat. 5.  
This is grievous to God, and fearful to us: for it deprives men of heaven. So Herod and judas.  
2 Offence is of profane pharisaical men; this is by preaching and confessing the truth, and leading an holy life: So many are now a days offended, that men should preach the Word faithfully 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 God's plants should be offended.  
4 This will discover all hypocrites, 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 t●e wicked, or to the children of God; and to both, either by false doctrine, or want in manners.  
1 False doctrine, as Rom. 16.17.  
2 Evil facts are such as cause the Gospel, and the name of God to be evil spoken of. This offends both the wicked, which are driven further off from Religion, & hardened ●n their sins: and the children of God, who are reproached, and hereby letted, this makes the righteous scarcely b● saved.  
3 Dissension of Teachers, either through false doctrine, o● unskilful propounding of some points.  
4 Abuse of Christian liberty, when men as Peter, dissemble and deny that I berty they have for fear of man, Gal. ●. Or 2 o●t of their knowledge, using what in itself is lawful, unseasonably and ind●scretly, without regard of others: This is that so much spoken against, Rom. 14 1 Cor. 8, & 10.  
This ●s either, 1 when men blaspheme a●d speak evil 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 do any thing, whereof he is not fully persuaded; this is to sin against Christ, and beat the weak conscience of others, and that ●ither to his utter dashing and casting away: or 2 to his fall: or 3 to his weakening 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 against love and charity: we ought to deny ourselves, and seek the good of others.  
2 These are against Christ.  
3 Against that wisdom which ought to be in us.  
A fifth offence is by a show of evil, which Christians are bound to avo●de, 1 Thess 5, 2 Cor. 8, 1 Tim. 5.14, I will the younger widows marry.  
The retaining and using of the Ceremonies in cont●oversie●s offence g●v●n.  
First, in doctrine; men cannot defend them without Popish grounds, as very Papists see.  
Secondly, this backsliding of some, hardeneth many wick●d men, and casteth reproach upon th● forward servants of God. It is a w●ck●d action in any to go backward, and come nearer R●me again, whereas they should fly out of her.  
Thirdly, this causeth such dissension of Teachers amongst us.  
Fourthly, men abuse their liberty (suppose these were indifferent, which cannot be proved) in thus using them.  
1 Many dissemble, and profess they dare not otherwise do, then use these, and so deny that liberty Christ bathe purchased.  
2 Many a weak brother is exceed●ngly grieved hereby.  
3 Many are drawn to do that which they are not persuaded of: 1 Som● to their dashing, so as they turn from Christ to the world again, and prone bitter enemies to Christ: 2 Some fall fearfully: 3 All are hundred, and made less zealous and careful in the work of the Ministry, and less resolute against Popery.  
Fiftly, here is a great show of evil, and conformity with Antichrist, whereby the ministry of men is made less glorious amongst others.  
So that from hence we see, we have ground sufficient, not to conform to these ceremonies. Wherefore do ye judge (oh ye censorious and ridged brethren) such, who you know of conscience abstain from doing these things? The command of a dread Sovereign we acknowledge, and one whose good and safety we every way desire.    

SECTION. XIX.  
THough it may seem lost labour to go over this subject, which is so largely and learnedly handled by men of excellent gifts; yet since the ceremonies remain, and are more straight urged then before. Therefore it is fitting we should never rest till these bleyns of our Church be removed: we must contend for the faith, and leave many testimonies to posterity, of the dislike of these human inventions.  
First, therefore to propound some general grounds touching the nature and use of these things.  
1 It must be remembered that the Communion book contains in the judgement of our adversaries, a brief and sum of God's outward worship. This is plain since themselves call it divine Service. 2 They require more reverence to this, then to the Ordinances of God: 3 They command this chief, and punish men most for absence from this: 4 They give charge none of this should be omitted for preaching: 5 They appoint such Ministers as can do nothing else but read this: 6 They bind men to this, though they have no preaching in the Congregation.  
2 These now controverted Ceremonies are imposed to stir up the dull mind of man to the remembrance of his duty; in their Preface to the Ceremonies.  
3 They are so imposed, as men must be in bondage to them and use them, without respect of any man's weakness whatsoever.  
4 Men deem them fitting not only for these times, and this present Church, but fitting every place: for they desire and labour to bring all strangers to the same Ceremonies.  
5 In experience, these Ceremonies are utterly unprofitable, and do not further the Gospel of Christ.  
6 These ceremonies have been too long in the Church.  
7 They were brought in, in times of darkness, when many corruptions had gotten in. The Surplus and Kneeling can not be proved to have been before the height of Popery.  
8 These Ceremonies have been all grossly abused to Idolatry, and will-worship by the Papists, from whose hands we receiu them.  
9 There is no damage nor hurt at all, to any Ordinance of God, or Calling he hath set in his Church, by the removal of them.  
10 They are chief held and maintained now, as it seemeth by the Prelate's words, to uphold their Lordship. For no Ceremony, no Bishop. If they have not these Ceremonies, wherewith shall they smite their fellow-servants? whose abode in the Ministry, by the light of the Gospel, would cause such light to shine, that all would easily discern the unlawfulness of these Callings.  
11 They are burdens, and matters of grief to all, or the most conscionable Ministers in the land.  
12 They so count of these, that they had rather lose 300 godly able Preachers, than not have these Ceremonies used every where.  
The first argument against Ceremonies, is out of Ex. 20.24.25, where note these two Conclusions. 1 That the Lord love's not outward pomp, nor man's inventions in his service: for the Lord will have the altar of earth; or if it be of stone, it must not be of hewn stone. 2 That man's polishing, and adorning any thing, without special warrant, defiles the same.  
These arguments are firm against our Cemonies: 1 Because they are but outward pomp, and man's inventions, as themselves grant: 2 Outward adorning of the Minister with this surplus-garment pollutes him, since they have no warrant for the same.  
Argum. 2. Leu. 18.3, After the doings of the land of Egypt, and after the doings of the land of Canaan shall ye not do, neither walk in their Ordinances.  
This place proves that men must not do as idolatrous heathens do. Whence obseru.  
1 That which is an ordinance of the heathens ought to be abhorred, being not grounded on the Word, or light of nature: To worship God outwardly after their own manner, with any thing whatsoever men devise is the manner of heathen, and idolaters. This place and the like made the Cemonies unlawful at the very first bringing in of them.  
2 That we must not walk in their Ordinances: but to use the Cross and Surplus are the ordinances of the Papists now: they straightly enjoin them; they can and do lay best claim unto them: other Reformed Churches have rejected them.  
If any man say this place is meant of their abomination in uncleanness, defiling themselves after their manner.  
The Answer is plain, the place is general, including all their manners and customs, as may be gathered out of the text. Ordinances signify for the most part, if not ever, the Ceremonies. 2 Because the Lord binds them only to his Statutes and Ordinances, v. 4. 3 The Lord abhors as much or more, the inventions of men, and the manner of the heathens in his service, as outward uncleanness. Therefore argumentum à pari necessario concludit.  
Arg. 3. The Lord will have his children unlike Idolaters outwardly, and especially the Ministers of his Word. This proposition is grounded on Leu. 19.27.28, compared with Leu. 21.5. Whence it is plain, that to enjoin ministers conformity with idolaters, is unlawful for him that commands, and him that obeys. For the Lord forbids it by this reason, which none can satisfy; for he offereth the bread of the Lord. Whence learn, that he that performs public worship to God, must not be like Idolaters. Ministers now perform public worship to the Lord. Neither let any say, that the Cross, Surplus, and Kneeling are trifles: for so men might say of cutting round the corners of their head, or marring the corners of their bea●d.  
Argu. 4. From Deut. 4.3.4, etc. Whence we learn: 1 That the Lord w●● ha●e no more done in his worship, than he teacheth and commandeth in his Word. 2 That adding or detracting n the service of the Lord by doctrine or ceremonies, without special warrant hinders the keeping of God's commandments. 3 That the keeping of those things God commands will only make people wise, and happy. 4 That the Lord is near in mercy to them that walk in his ways. 5 That men must make no similitude or likeness of any thing in the service of God; but they must learn by hearing the Word of the Lord.  
Which things are plain against our Ceremonies. For, 1 men have no word for these, therefore they are unlawful. 2 Men add by carnal reason unto the ordinances and worship of God these Ceremonies: which is as unlawful as to detract any Ceremony and ordinance God hath appointed to his people.  
3 These hinder the keeping of God's Commandments. 1 Because carnal reason is unmortified that leads men. 2 Men please their affections: both which hinder Gods Commandments from being kept Rom. 8. 3 Men dote upon their devises when they are used, which hinders them frō●ouing the Lord and his ordinances with all their hea●t. 4 Men so strive to bring in these, and to keep them in, as that all their labour is spent herein.  
If it be said that this is meant of adding or detracting, in the substance of God's worship.  
Answ. This cannot be so understood. 1. Because the Lord forbids all adding, and this in Ceremonies is adding: 2 Because the Lord binds to the manner prescribed, as well as to the matter, Deut. 32. 3. Men may not add in doctrine, nor detract; therefore not in Ceremonies. 4 Because the Lord punished them when they varied in the least Ceremony and circumstance from the pattern in the mo●●nt.  
Arg. 5. Deut. 7. All the monuments of Idolatry should be destroyed.  
2 The Church ought to have special outward holiness more than any other people hath: a part whereof is in overthrowing such pollutions.  
3 The Lord will have all sorts of Images to be destroyed. The Lord will not have his chidrens communicate with Idolaters either in their religious Ceremonies or outward communion.  
Hence we learn: 1 That these aught to be destroyed, since they are to us monuments of Popery; they bring that to our remembrance: 2 Now they are appendants of that religion only at this day 3 They are as dangerous to us as the monuments of these Gentiles were to the jews.  
4 The Lord will have his children go as far from Idolatry as is possible; now we retaining their Ceromonies have Communion with them.  
If it be said this place speaks of them that are open Idolaters and had devised these things themselves. The Answer is, that Papists are open Idolaters, 2 They devised these things of themselves, and though they should be before Popery, yet they might be and were beginnings of Popery.  
Arg. 6 Deu. 7. two last verses. Things dedicated to Idols, and abused in state of worship, may not be turned to private uses, much less to public in the service of God.  
2 That men should utterly detest and show their greatest hatred against the monuments, and things abused to Idolatry.  
3 These are accursed things and men coveting the same become accursed.  
4 Man may not pick things lawful in themselves out of idolatrous worship, and apply them to what use he will.  
This place is against these Ceremonies in question that have been in state of religious worship: therefore aught to be abandoned.  
2 Men are bound both inwardly, and outwardly, to manifest their great detestation and loathing of such things; therefore ought not to use them. 3 The retaining of th●se things brings curses upon minister and people. God Lays a special curse upon his own creatures abused to Idolatry, much more upon man's devises.  
Object. This place holds, but for the individuals, not for the generals. For Gold might be used, and that afterwards about the service of God.  
Answ. 1. These Ceremonies were never in use, but Religious, and therefore the Argument holds firm à pari, from the like. All the Gold that was defiled by Idolaters ought to be abhorred: So all Crosses and Surplusses have been abused, for they had no other use; therefore to be abhorred.  
2 Gold in itself, as it is the creature, is not here detested, but in this form, and for this use. So the matter simply of a Surplus, as it is the creature, is not unlawful, no the other Ceremonies, but in this form, and applied to this use, which is in the general of Crosses and Surp●esses: which was but in special for the other.  
3 The Lord brought in Gold and Images too of divers creatures into the Temple: But this Law is not to bind the Lord, as none other is. For laws binds the creature, not the Creator: therefore it remains firm; that these being such accursed things should be utt●r●y abandoned, and though picked out amongst many; yet without question, far worse than the gold about the Images.  
Arg. 7. Deut. 12.3, the very names of idols ought to be rooted out of the places where they have been worshipped, and v. 30 & 31, men may not choose how they will seru the Lord. 2 God will not be served by his people, in the manner, nor with those things appointed by man, that Idolaters worship their God withal; for they bring in every thing that the Lord abhors. 3 Men are not to add any thing to the worship commanded of God, though they keep the substance and add but little. 4 Whatsoever is not commanded in the worship of God is forbidden.  
These grounds are plain out of the text; and they are sufficient, if we had no more places of Scripture to overthrow these Ceremonies. For 1 if the names of Idols should be destroyed, then much more these ceremonies, which are much more accursed.  
2 These Ceremonies were of men's choosing at first, and therefore unlawful then.  
3 Idolaters, worship God at their Idols, after the same manner, with these things, therefore they are unlawful: and if these be admitted, why not all Popish trumpery upon the same grounds?  
4 Our Churches retain the substance of God's worship, yet they add these of their own devising, which is directly against the commandment.  
5 They are not warranted any where, wherefore forbidden to all.  
Arg. 8, Deut. 14.1.2. 1 Men in civil things should not be like Idolaters, nor follow their fashions.  
2 Holy people must avoid all outward things which may defile them, and they must be as the Lord would have them.  
3 The Lord severs his people from all other people in their Rites and Ceremonies.  
This place is very direct against these things.  
1 Because it is more to be like Idolaters in religious reverence, then in civil fashions. And suppose these should be used but for a civil respect amongst us, they were unlawful, as they are now used, in the Colleges of the Universities.  
2 It is not in any man's power to ordain and appoint what garment they will, or Ceremonies to be used.  
3 It is sin to join and be one with those from whom the Lord severs; now the Lord severs us from Papists, and the Lords will is, we should differ from them in these rites, as well as in doctrine.  
Obj. This was spoken to the Israelites in respect of the heathens.  
Answ. The causes are general, we are the children of the Lord: 2 We ought to be as holy as they: 3 the Lord hath chosen us to be a peculiar people unto himself from Popery, and Mahumetanism, and judaism, and Heathenism.  
Arg. 9 Deut. 16.21, Men must not bring any thing of their own devising, near the Ordinances of God.  
1 Men may not set up statues, or pillars, for religious use. This place is firm against the Ceremonies controverted; because Cross, Surplus, and Kneeling, are brought near the Ordinances of God, which makes the same unlawful, as if they were parts of God's worship; in their Confession.  
2 They are statutes and pillars for religious uses.  
judg. 8.29. Good intents, not directed by the Word, prove very hurtful in the end to the devisers.  
2 All men take the least occasions to follow superstition.  
3 men's inventions draw their hearts wholly to them from the Lords true worship, since they are their own children, as it were.  
This place is direct against our Ceremonies: they have good intents, as order and decency etc. But men are not directed by the Word, no more than Gideon was in his Ephod: therefore they will prove hurtful, even to be a snare to them that establish them, and their posterity. And they are not friends nor Seers, to the State that draw authority to press these upon any.  
2 When occasions and stumbling blocks are laid before men, they fall strait generally, neither will doctrine prevent the same; therefore these aught to be abandoned; and it is presumpt on in any to use, or retain them.  
3 These rob the Lord of that due worship he should rece●u from us: wherefore as thiefs, such ceremonies ought to be severely dealt withal, and quite cast out, like Agar when she began to be so presumptuous, as to exalt herself above her Mistress, as these do already; the most, more esteeming them then they do the Ordinances of God.  
Arg. 10. From examples, 2 Chron. 29.25, David and Solomon did nothing in the service of God, but what they had express particular direction for, 1 Chron. 28.11.19.  
Hence we obseru: that that which was not lawful for Prophets, and men of such excellent pa●ts and authority, is not lawful for any other Magistrate or Minister. These had showed them how they should build the Lords Temple, in every particular work for his service.  
This reason is firm, because all the Kings of judah, as they were zealous and forward for the truth, so they had care to bring the people and Priests to that form which David and Solomon left for Religion.  
And hence it may appear that men's wisdom is to do things according to the will of the Lord, not to vary any thing from the pattern given, and bring in Ceremonies or their own devising.  
Arg. 11, out of 1 King 12.28, jeroboams' sin was in departing from the pure worship of God.  
1 In regard of the place, he chose Dan and Bethel.  
2 In the manner, he set up Calucs, as signs of God's presence.  
3 He made a house of high places, where they should offer sacrifice.  
4 That he made Priests of the lowest of the people.  
5 That he ordained a feast of his own heart.  
6 All this he did for carnal policy, lest the people should again return to Rehoboam.  
7 This he did in show, with great advice, and counsel, whereas he had resolved afore what to do.  
As for the first, things cannot be committed so now, since the Lord hath not bound his people to any certain place; yet this is to be observed, how they do enjoin men not to go where the Word is most purely & sincerely taught, and take such places, where there is nothing many times acceptable to the Lord.  
1 Though men set not up graven Images, yet these Ceremonies are breaches of the second commandment, as those were; since they are similitudes for Religious ends.  
2 Men tie the Lord to teach by them, and put his children in remembrance, and work upon the affections, by them to stir up the dull mind of man, and to teach man, not to be ashamed of Christ.  
3 What are their great Cathedral Churches, but houses of high places? First, because they draw men from their particular Congregations: Secondly, because they are built in that form, and for such use, as is not warranted, to have their singing and chanting, which is as mere Barbarism, as if they did it in a strange language.  
4 Do not these make their Priests of the lowest of the people, ignorant sots? This is too plain. Do they not admit their singing men to offer up prayers and thanksgiving unto God? 2 Every man that hath some learning though unfit to teach, and scandalous in life is suffered.  
5 Do they not ordain feasts of their own heart, as are all the festival days?  
6 Is not their fear, if the people should have the true manner of God's worship; they would departed from their Canonical Obedience?  
7 Do they not seem to consult and proceed by advice in their Convocation house; when it is plain they had determined what to do before?  
Arg. 12, 2 King. 21.4 & 7, In jerusalem will I put my name.  
Hence Obseru, 1 that the worship of the Lord is his name.  
2 Where the Lord is worshipped, nothing but of the Lords appointment ought to come.  
This place is direct against these ceremomonies: First, because none is to manifest the Lords face, in any manner or institution, besides the Lord himself: Secondly, the Lord being worshipped amongst us, none of these, being humane inventions, aught to come in place.  
Arg. 13. 2 Kings 23.  
1 All the instruments of Idolatry ought to be destroyed.  
2 The places that have been hallowed for Idolatrous service, men ought chief to pollute.  
3 The Priests that have been Idolaters, should not be admitted to the Altar of God.  
This proves these Ceremonies should be quite abolished, since they have been, and are instruments of Idolatry, as it is apparent in Popery.  
2 If places should be defiled, then much more ceremonies, that are more ta●nt●d: secondly, less necessary.  
3 Ministers may repent, and yet in this case not be admitted. What then shall we say of Ceremonies, that cannot be sanctified nor cleansed by any man, as men may be, and are repenting, by the Lord?  

Grounds of this law and practice.  
1 The great purity and holiness of the Lord.  
2 The detestation and hatred all aught to have and to show against all Idolatry, and false worship: we ought to be jealous, as the Lord is.  
3 To prevent apostasy and backsliding in times to come.  
4 To prevent danger to the weak.  
Arg. 14, 2 Chron. 15, The order amongst Ministers and public persons ought to be observed, v. 10.  
2 True Ministers must keep the charge of the Lord, v. 11.  
Hence it is plain that God's order, and that distinction he hath made should stand, and none of man's be brought in. 2 Ministers must serve the Lord only according to his commandment, and not worship God according to man's will.  
Argum. 15, 2 Chron. 15.17, the high places ought to have been removed.  
Hence obseru: 1 that all worship ought not only to be for the substance allowed of God, and 2 for the person performing it; but in circumstances agreeable to the will of the Lord: therefore this manner of worship of God, though it be sound in the substance; 2 in the Ministers lawful; yet in circumstances, it is unlawful.  
Ob. God had tied his worship to jerusalem, so he hath not now to this or that manner.  
Answ. 1. His not commanding of the manner, ●s a forbidding of the same.  
2 He hath (as hath been, and by God's blessing shall be hereafter proved) forbidden this manner.  
3 The very nature of the covenant now made with us, shows it, which is not obscure, typical, adumbratory; but all things are plain: secondly, here the Lord gives freedom from all Ceremonies, Gal. 4: thirdly, his children have abundance of spirit in stead of Ceremonies.  
4 The faithfulness of Christ proves it, who left all things as perfect, as Moses.  
Arg. 16. People forsaking the pu●e worship of God, can never stay, as appears in jeroboam: all the Kings of judah that were evil, grew worse and worse.  
This Argument is plain against our Ceremonies, which being ●etained will bring in other things of the same and like nature, that may be justified by the like grounds.  
The reason of this is, men forsaking God wittingly and willingly in the least things, the Lord forsakes them, and gives them over into a reprobate sense.  
2 Men take not the Word to stay them now, for they have transgressed the bounds and limits of it.  
3 It is nature of will-worship, Rom. 1, & Isa. 29, to destroy the wisdom of the wise, and make men sottish.  
Arg. 17 All uncleanness and filthiness ought to be carried out of the house of God, before God's worship be erected in it, 2 Chron. 29.  
Hence, these aught to be expelled, for they are spotted by the flesh, defiled by Antichrist; and what superstition hath defiled, if the Lord ordain it not, cannot be cleansed again.  
2 These were never clean nor holy: for there is no word to warrant them, which must sanctify all.  
Arg. 18, 2 King. 18.4.  
1 True zeal and hatred of Superstition abolisheth all monuments of Idolatry.  
2 Things, though of good use at their first Institution, yet being abused to Idolatry, aught to be abolished, as the Brazen serpent.  
3 Many things pass unreformed, even through the hands of good men.  
4 Abuse of things to Idolatry doth abase them, and should make them vile in our eyes, if they be not perpetual Ordinances of God.  
It is not enough to take away the abuse of Idolatrous relics, but the very matter should be removed, burst and burnt, according to the nature of it.  
This place is very firm against these Cemonies in question.  
1 Because these were never of good use in the Church.  
2 Though they had, yet being now so grossly abused, they ought to be quite abolished, since they have now no necessary use in the Church.  
3 They are too vile (a filthy Surplus and Cross) to come into the presence of Lord, who likes nothing, but what he appoints himself.  
4 Men cannot prevent the abuse of Idolatrous relics they being continued.  
5 Though they could, yet ●t were not lawful to surfer them for civil uses.  
This example binds us, as is plain out of the text: For first, the Holy Ghost commends it in Hezekiah; and such things are written for our learning: 2 He did c●eau to the Lords commandment, and departed not from him: 3 these Commandments were given Moses.  
Arg. 19 Psal. 137.3.4.5.  
1 There aught to be nothing in the worship of God, but what is from the Lord.  
2 Men are bound in circumstances to worship the Lord according to his commandment and will: in the Place; therefore also in Garments.  
3 Affirmative Commands in the service of God, exclude all men's own inventions, though they be not specified.  
4 Men forget jerusalem, and are careless of the Church, that please Idolaters, and worship God after their desire, in any corrupt manner.  
5 It is better a man never preach, then do any evil in preaching.  
This Psalm quite overthrows our Ceremonies now imposed.  
1 They are not from the Lord, no more than the reading of Apocryphal scripture.  
2 Men are bound to administer Sacraments as the Lord hath commanded, 〈◊〉 s●ch ordinary garments as our Saviour Christ and his Apostles used, as they administered Baptism in: they that would not sing the Lords song in a strange place, would much more refuse to do it in a strange garment.  
3 Though these particulars, Cross, Surplus and Kneeling, be not specified, yet in that they are not mentioned in the Wo●d, it is enough to prove they should not be used, for each strange manner of worshipping the true God, is hateful in God's eyes.  
4 It is plain therefore, that Ministers refusing to yield to these things imposed, do not sin, though they be hundred so as they cannot execute their Calling.  
Ob. God had bound his worship to jerusalem; therefore it was unlawful to worship in any other place: But he hath not bound himself to be worshipped in this manner; without Cross, and Surplus, and kneeling.  
Answ, The Lord hath plainly bound men to worship him in spirit and in truth.  
2 The Lord in his new covenant, hath aswell manifested his will as in the old, there men might add and annex nothing, without special and immediate revelation from God; therefore not now.  
3 As jerusalem, because it was chosen of the Lord, & appointed the place where he would be worshipped, was by this made holy, and so it lawful for to worship there and no where else; So the Lord having chosen no peculiar garment, nor appointed any cross or kneeling, they are not holy, but to be accounted as strangers, that may not come near the house of the Lord.  
Arg. 20 Isa. 30.22. Men inwardly taught by the Lord cannot endure the least cover of Idols.  
2 True turning to God makes men cast away the precious monuments of Idolatry.  
3 Gods children must be pure inwardly, and outwardly, casting away all tokens of spiritual adultery.  
4 Men taught by the Lord see filthiness in garments abused to Idolatry,  
5 Men that return to the Lord must go as far as is possible from superstition.  
6 Things abused to Idolatry, should be cast away with reproach and disgrace.  
This place is firm against our Ceremonies in controversy. 1 Because these were covers and ornaments of Idols: the priest being an Idol to offer up Christ, and to forgive sins, which are privileges of God. 2 Under this all Idolatrous signs and garments are contained. 3 The best and sincerest Christians through the land abhor these.  
The second ground is also against these, because they have been ornaments of Idols. for to that end doth the Mass-priest wear them. 2 If precious ornaments should be cast away, how much more these base Ceremonies?  
3 The children of God must not have one taken from Idolaters, nor one ceremony or sign of Idolatry past; these are signs of Superstition past, therefore to be cast away.  
4 Filthy & menstruous clouts, ought not to be brought near the Lord, nor are decent garments for the minister of the gospel; such are these; therefore not fit to come near the Lord, nor are decent garments for the minister of the Gospel.  
5 Men must protest against it, and go as far as is possible from it. But now men protest for the covering, though they forsake the Idolatry. 2 Men cast it not away, but draw it near unto them and come near the Papists herein.  
6 Men cast them not away with disgrace, but honour them, in bringing them into the service of the Lord, and speak well of them.  
Hence we see, it is not niceness but a care to keep a good conscience, makes the ministers and people of God abhor these Ceremonies in question.  
Arg. 21. Out of Hos. 2.16.17. Things lawful abused to Idolatry, are defiled and ought to be abandoned, as the name of Baali.  
2 The Lord will have nothing like Idolaters in his service, he hates all names, and memorials of Idols.  
3 The Lords people should not name Idols without detestation.  
4 The utter abolishing of Idolatry is the way to all happiness for a kingdom.  
This place is plain against our Ceremonies, though they were lawful at first institution, yet now Idolatry defiles them, and they ought to be abandoned.  
2 The Lord will not have us serve him outwardly like Idolaters in the least Ceremony: For names are less than Ceremonies. Therefore what the Lord abhors no man must dare to bring near him. But he hates and forbids these, as it is plain in the text.  
3 The Lord is wonderful jealous, of his true worship he will not have the heart lift up unto vanity, nor the mouth speak of Idols, except it be to reprove them: the Lord makes all his people such. Consider yourselves therefore all ye that can endure well enough these Ceremonies whether the Image of God in this respect be in you or no?  
Hence it is plain, men are bound to that utter detestation and loathing of idolatrous signs and garments, and gestures, which some show in England. Because this promise must be fulfilled.  
2 Men are married to Christ, therefore it fits they should be chaste, and far from all show of whorish behaviour, and lightness; such as the whore of Rome teacheth.  
3 This is the best way to root out Idolatry utterly, and to establish the true service of God.  
4 This is the best way to all happiness to a Kingdom, which we ought by all lawful means to procure.  
What have they deserved therefore at your hands, that you should thus deal with them, that seek your good in all their courses? Their preaching, praying, and living you cannot deny. And in this the Holy Ghost clears them.  
Be encouraged therefore every faithful subject, and good Christian, to continue thine hatred of all Romish Relics; for certainly this will bring good to yourselves and the land too.  
Arg. 22. Mat. 15.3.4.5.  
1 All Traditions that cause the breach of any commandment are utterly unlawful.  
2 It is the property of humane Traditions to cause the breach of God's commandments.  
3 Men that join their traditions with God's commandments do what lies in them to throw the Lord out of his Throne?  
4 It is a sign of hypocrisy to be zealous in urging humane Traditions.  
5 The breach of a human Tradition doth not defile men.  
6 Men are not bound to the Traditions of the Elders.  
This place is plain against our Ceremonies.  
1 Do they not cause the breach of each commandment of God, as is learnedly proved in a discourse of the Cross, and especially this commandment that men should be apt to teach, and careful to teach, which now is made void by this? For men say, if he be a quiet, peaceable, conformable man, it is well.  
2 They cause those the Lord hath sent to be thrust out, and the fathers of men's spiritual life to be neglected.  
3 That which causeth breach of God's commandments, should not men abandon and abhor? 2 Should men bring their own traditions into the Church? 3 These Ceremonies will do hurt, if they be not cast out before; it is their nature and property to do hurt, and they are ever worse in the latter end then at first.  
4 Is it not presumption and rebellion against God to join men's own devises to the Ordinances of God, without warrant from God? And are not men to keep the Lords right in standing against them?  
5 Should such hypocrisy be seen amongst us, that men should press with violence their own traditions; and be like the Scribes, who when they teach the law of God, are without power? Mat. 7.  
6 These commandments of men are made doctrines to teach: So are all our Ceremonies, as it is plain by the Preface to them.  
Grounds therefore besides these mentioned, why we should stand against them, are out of this place.  
1 The servants of God are not bound to men's traditions.  
2 The great esteem men have of their own traditions, which Gods servants should protest against.  
3 The great inconvenience that comes by some of their traditions in sight, as hath been showed before, and shall be (God willing) hereafter.  
4 The true zeal men should bear to have the Lords commandments kept which cannot be where these are so much esteemed.  
5 Avoiding hypocrisy.  
6 It is but lost labour to worship God thus.  
23 Arg. out of Mark. 11.16.  
1 Things of good use out of God's service ought not to come into the house of the Lord.  
2 Nothing but that which the Lord hath sanctified aught to come near him, witness Na●ab and Abihues' strange fire.  
This place is plain against all our Cereremonies, even Kneeling, because though of good use in other parts of God's worship, yet in this it ought not to come.  
2 These Ceremonies should not be admitted n●ere the Lord, since they are not sanctified, and men endanger themselves, that presum to bring them near the Lord.  
Wherefore Ministers ought to their uttermost power seek the abolishing of these ceremonies: in this, they are like unto Christ.  
Arg. 24. joh. 2.15.16.  
1 In darksome times many things are corrupted in the service of God, as 'twixt Malachy and Christ, which the light coming burns up.  
2 The Lord will not admit any man's devises to further the service of God, besides the Word.  
3 men's colourablest devises in God's worship, when they are considered by a zealous heart, are vile and odious.  
4 True zeal is for the Lords pure worship and service.  
4 True zeal is with fervent desire of reformation of small matters in show, being amiss.  
This place is plain against our Ceremonies; they came in, in the times of Popery, and the light of the Gospel discovers them to be filthy, and hath cast them out of many places already.  
2 The Lord will not admit these ceremonies to further his worship: what he saw convenient and fitting he commanded, neither let men think their comeliness and decency shall be omitted: for these are commanded by the Word. These Ceremonies have not so good use as those men's commodities, wherein they seemed to do good, and show care both of God's worship, that it might be ever provided for; and man's ease and speed, that he might have ready at hand, sacrifices to offer.  
3 What true zeal abhors, aught to be constant: but true zeal abhors these; therefore.  
Here are Grounds therefore to stand against all.  
1 Because show 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 therefore foolish preciseness, but the image of Christ, that would have these things utterly cast out of God's worship.  
Arg. 25, out of joh. 4.22 & 23.  
1 Men that worship the true God after their own manner, worship they know no● what.  
2 The worship of God in the time of the new Testament, is not carnal but spiritual.  
This place is directly against all our Ceremonies now in controversy.  
1 Because men worship without ground, as the Samaritans did, neither do they know they are accepted.  
2 This worship is carnal, and jewish, we ought to worship God in spirit, and not in any outward things of man's appointing.  
This place therefore 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, be accepted of him; which the Word only doth teach.  
2 The true worship of God only brings salvation and good unto men.  
3 Men must worship God in spirit and truth; and so they have all such promises made good unto them as the Lord manifests in his Word. Such are promised to have their hearts circumcised, to judge themselves vile etc.  
Hence therefore, 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 have 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 deceiu●, and aught to be taken heed of.  
4 V. 10. Whatsoever the Lord would have us know or do in his service, he hath revealed by Christ: therefore 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 themselves to be taught or judged by others, without the word, and except they have that doctrine and judgement 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 men's traditions.  
8 It is the world, not the true Church that stands upon human devises.  
9 V. 21. False Teachers sanctify that which God leaves indifferent.  
10 V. 22. men's mere commands and doctrine in matters of religion are of small value: the word of God only gives life to outward Ordinances to be the worship of God.  
11 men's devised traditions have but a show of wisdom; men endued with the spirit can see foolishness in them.  
12 Man's most glorious inventions in any will-worship are of no reckoning or worth.  
13 men's traditions that seem most to profit in any kind, do not, but nourish corruption directly.  
These grounds plainly overthrow all our traditions and government Ecclesiastical, as may appear in each particular.  
1 If these things had been necessary, Christ would have taught them, and they might have 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. Therefore we are bound to the primitive times, and the example of Christ and his Apostles. Now we have nothing for these Ceremonies, nor this Government from Christ; but receiu him without Cross or Surplus, from the Apostles; therefore we ought not to receive the same, nor walk in them,  
3 Men do but deceive others that urge these Ceremonies. 2 We are in effect bidden here not to Cross, 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 foolishness to superad to Christ's bond of perfection, which he 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 Christ's rules from the service of God, being Ministers or people, since the Lord counts them perfect: 4 to receive these, as better than without, is to deny perfection by Christ.  
6 The Church's doctrine, if it be not Christ's doctrine is nothing: 2 Men must not believe such as preach things they cannot prove by the Word: 3 men's 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 justify our not conforming to them.  
8 To urge these upon us, is to make the Church like the world; Christ's Spouse like the whore of Babel. 2 It is a note of worldlings, that they urge and yield with all willingness to humane traditions.  
9 Do not men sanctify the Cross, and Surplus, Festival times, and this Government, which Christ hath never commanded but forbidden?  
10 There is no word for these Ceremonies, and therefore they are none of God's worship.  
11 These ceremonies are but the commandments of men, and doctrines of men, and therefore in Gods worship not to be yielded unto, since human authority is not sufficient to bind in God's worship.  
12 This government seems only to be, but is not, a wise invention: for it is a means rather of much confusion and hurt, as is showed before: 2 Ceremonies have done no good, but hurt, both to Papists and Protestants, though in carnal policy they were retained at first; therefore all arguments for these, are but a show of wisdom; let none be deceived with them. 2 Men that refuse these ceremonies have true knowledge, and discern that the opposites are deceived and miss: 3 Men are not to use them, since Christians are to be truly wise, not in show only.  
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 deprive Ministers of their Ministry, and people of their food for trifles?  
14 These Ceremonies please the flesh only, and therefore are not to be used.  
By all these it may appear, that Christians have great cause to withstand all human traditions.  
1 The commandment of the Apostle speaking immediately from Christ.  
2 Christian liberty dearly purchased, for which we are to stand.  
3 These things are merely unprofitable.  
Therefore do not please yourselves: 2 Resolu that if you do forsake all for Christ, to give his Gospel's passage, you shall have all, and more than you have: 3 God will find out all the shifts and fair pretences, whereby wrong to the brethren is done.  
Our Ceremonies are fare worse now than they were at the first, For  
1 Because the danger was not then so discerned.  
2 Question was not made of them, nor did the light then appear in these things.  
3 They had not been so abused: a man though he like a stranger, and could be content to marry her a virgin; yet having played the whore openly, who of any honest disposition would take her to wife?  
4 Now it is more scandalous to Papists.  
5 Then it brought no such loss of Ministers to the Church as now it doth.  
Further it will not be amiss to explicate such grounds as those holy men have brought to light in this matter, especially since my chiefest endeavour in this whole Treatise, and aim is, to inform the weak and ignorant.  
Numb. 15.37, to the end. Where the Lord having taught the people his whole will before, now adds some helps whereby they may keep in remembrance the things delivered; whence we may note: 

1 The property of those times was to be taught by Ceremonies, and shadows, they being then children.  
2 The privilege and care of the Lord, that when his people are to be taught by Ceremonies, he appoints and institutes them.  
3 The Lord institutes such Ceremonies as are in civil use to put his children in remembrance of good duties.  
4 The Lord appoints in Ceremonies the matter and manner both, leaving nothing to man.  
5 Man may not appoint what helps he will, but must stick to the helps ordained by God, which are sufficient.  
6 The Lord when he appoints Ceremonies of remembrance, institutes such as are continually before us, in sight or hearing.  
7 The Lord teacheth the signification and use of his Ceremonies; so as he appoints no Ceremony but for some special good unto man.  
8 Men in religion must not follow their affection, to frame such a form of Religion, as pleaseth nature.  
9 Men are directly forbidden to make their own wisdom any guide and leader in the things of God.  
10 It is spiritual whoring in the service of God to do any thing by changing, adding or detracting, for to please ourselves, or by our own understanding.  
11 Men are exceeding prone both to invent and follow others inventions, in the service of God, whereby their hearts are turned from God.    
It is a most dangerous practice, and can never be justified, to bring human ceremonies into the service of the Lord; speaking against them will not prevail, nor suffice, to keep men from abusing them.  
1 While men teach the use of these, their own inventions; they leave untaught the doctrine of God.  
2 The most teach very seldom, whereas these Ceremonies are used continually.  
3 Teaching and avoiding occasions of sin must go together.  
4 Men are set on fire with lust after these, before doctrine come, and the heart being fixed upon them will not hear.  
5 Though teaching might prevail with those of understanding, conscience, and sound heart; yet in every Congregation, there are many ignorant and carnal, both young and old.  
Who would say that it were wisdom, charity, or conscience, to bring a whoremonger, an harlot into the room with him, and such a harlot as he delighted in, only bidding him not abuse her, what though he should not commit the fact? which were strange, there being great lust in one, and no resistance in the other. (For human Ceremonies have no divine power in them to hinder spiritual fornication, but rather power to draw men on to commit this sin) Yet would not the heart be stirred up? For is it not the nature of the objects to stir up the faculties, and bring to act what else should lie dead?  
Wherefore without question this is a tempting of God, when there is no necessity of these things that are so dangerous, that they should be used, and imposed with such necessity. Further men so extol them for the most part; that with their praising of them, the simple are bewitched, and their corrupt nature which should be mort fied, is the more increased. Plain experience witnesseth, that this is not able to ●oot out that religious respect and kind of holiness men put in these Ceremonies.  
Obje●. If men affirm these and the like places are not to us but to the Israelits. I Answer, they are for us, Rom. 15.  
2 We have the same corrupt nature and disposition.  
3 The Lord is as strict for himself, & as careful to prevent sin in us, as in the Israelits.  
4 These are moral, and therefore common to all.  
5 We have the sins of these set down expressly in the new Testament, which are equivalent to them, 2 Cor. 6.  
6 These are expositions of the second commandment, & therefore appertain to us.  
Ezech. 43.7.8. The Holy Ghost brings in, and describes the practice of men truly repenting and turning unto God.  
1 Showing that their former evil courses begin to be utterly loathed, especially corruption in God's worship, which is his Name. Hence obseru; that the Lord accounts nothing his, but what he himself institutes.  
2 That man's institutions, though intended to God's honour, defiles his name.  
3 Men truly turning from Popery, should not, nor will not defile God's worship with their devises.  
4 All human devises, joined to the word & worship of God, are abominable in his sight.  
5 Conjoining of men's devised Ceremonies to the Lord, though men retain the worship of God, and his institutions, defiles the name of God's holiness.  
6 Adjoining of men's devises, makes a separation 'twixt the Lord and his people: 1 It removes Ministers: 2 It lessens Gods gifts in many: 3 It withdraws the people's hearts from the pure worship of God: 4 It grieves the spirit of the Lord in his children.  
7 men's joining of inventions brings down the wrath of the Lord upon a people.  
8 The full removing of men's corrupt inventions, brings the Lords continual presence.  
9 When men are ashamed of their own devises, than the Lord will show them how he will be worshipped.  
All which are strong Arguments to an heart tendering the good of his own and others souls, to root, out and cast far away all these devised Ceremonies of man: therefore as Eliah said to Ahab, It is not I that trouble Israel, but thou and thy father's house that forsake the commandment of the Lord. So I say from God, that it is not we that trouble the land, but it is these men that will have on foot their own devises, as though the Lord should have no lights in his Sanctuary. It is they that bring in Popery: they that provoke the Lords anger: it is they that fight and speak against heaven: they hinder a learned and able Ministry; they rend in sunder Pastor and people: they make the Altar of the Lord and his worship, either to be despised, or to be covered with tears. And yet these men are had in request, and honoured, and thought favourers of the State, and friends to the Kingdom and Church. Oh England, who hath bewitched thee, that thou shouldst not know the things that belong unto thy peace? Oh that thou wouldst know and receiu instruction and correction from God himself? What mean so many judgements in our land, if the Lord be not angry? And discipline being neglected amongst us, do you not feel the strokes of God, avowing the truth and calling of those Ministers, that have pronounced threats against the land? Is not the hand of the Lord heavier, and the burden he makes you bear greater, than the burden which he would have you take up?  
Obj. To alter were a disgrace for the Church.  
Ans. 1 It is more disgrace not to alter.  
2 men's Credit must give way to God's glory and the Churches good.  
3 It causeth wonderful rents in the Church, which are a greater disgrace than this would be.  
4 The Lord will certainly reform, if men do not.  
5 Men at first did not intent this should be a perpetual rule to posterity, but only for the present it seemed the best way to draw on the people to our religion.  
Obj. 2. This doctrine brings confusion, and so much ado.  
Ans. Zeal in reforming seems tumultuous, as our Saviour Christ, when he overthrew the tables of the money changers.  
2 It seems much ado, because men are loath to part with their own conceits; else things were soon ended, and ordered.  
3 It is no small matter to bring the Church from the darkness of Popery, to that measure of reformation which is required.  
Quest. Why have men joined with these hitherto?  
Ans. 1 Want of consideration of these particulars.  
2 Many no doubt have sejoined, and severed from them, at least in affection.  
3 Men must do as they are farther enlightened and guided by the spirit of God, who from step to step leads his people.  
jewish Ceremonies might better be tolerated than ours.  
1 These were once commanded by the Lord, ours never.  
2 Those were not commanded as necessary: but only some things to be done or forborn for offence sake.  
3 Those the Apostles knew would perish of themselves, jerusalem being destroyed; But these being joined to the worship of God as things decent will not fall with Rome.  
4 There was a time for the death & burial of those Ceremonies which was to be effected by the ministry of the Apostles, informing the Churches, of the right use and abolition of these Ceremonies; till which time some Ceremonies were indifferent in right use.    

SECTION XX.  
HAving showed the unlawfulness of these Ceremonies; in the next place we are to persuade for the removal of them: Therefore the second Commandeement should be fully known and acknowledged, and so the Lord shall have great glory. Now the substance of this commandment is to bar the door against all false worship, and human inventions, wherein the Lord forbids man to make to himself of his own head, all religious Ceremonies: This commandment being (as all others are) a common head to which all, the very lest things in that kind are to be referred: And the Lords backing this with such forcible reasons, should move all honest and good hearts. It is the Lord that forbids, who dare countermand or bid the contrary. 1 It is thy God by covenant that thou hast given thy name unto. 2 It is thine husband, if authority will not persuade, yet let love rule thee. 3 The Lord is a jealous God, and cannot endure any part of divine worship to be given to man's devises, that they should be counted his Name, the Lord sees this to be the beginning of declining. 4 The Lord visits the sins of parents, that have instituted and followed these devises of man in his worship, upon the children that so reverence their forefathers, and antiquity, that they will tread in their steps, and retain the same Ceremonies. 5 All this devising of Ceremonies, and appointing of them is hatred against the Lord. 6 Pure worship of God argues men do truly love him, and have care to keep his Commandments. 7 This brings blessings upon us, and many generations, even thousands that worship the Lord according to his will.  
Harken, o ye men, brethren, and fathers, unto the Lord our God, and cease to provoke him to wrath; it is too long we have lived in the breach of this commandment, troubling them that have desire to walk sincerely with the Lord.  
A second Ground is, because than Christ shall be known to be the only King of his Church, and men shall not dare to propound any thing as doctrine, nor urge the servants of God to any practice, but what the word commands. Now under the name of the Church and Christian Magistrate: How is the Kingdom of Christ weakened by some? Then shall that Ezech. 34.24, be fulfilled. I will be their God, and my servant David shall be Prince amongst them.  
A third ground is the beauty of God's face, and the glory of the Gospel should more appear, and shine forth, which now is clouded hereby many ways. For 1, men wrist the Scriptures for the defence of these: 2 the whole counsel of God cannot be freely preached: 3 that divine order in each Congregation is dissolved, which should show who are sheep and who are goats: 4 the Lord is brought in favouring the wicked, and making sad the hearts of his own servants; for men of tender consciences are accused and traduced as turbulent spirits: Men should then bend themselves to teach the main grounds of Religion, which now are unknown: and how dear should this be to us Englishmen especially, by whose means our land hath been so highly honoured, and wonderfully lifted up above others.  
4 Christian meetings and holy communion of Saints (the nourisher of grace) wherein men might be benefitting and edifying one another, should be suffered: Whereas men now meeting for holy ends, are troubled, as making Conventicles dangerous to the State. What were it for our Magistrates to have the prayers of so many good hearts, for their safety? Then should that be fulfilled, Zachar. 8.20.21, etc.  
5 The Gospel should be freely preached, there would then be nothing to hinder either admittance or continuance, in the Ministry. This liberty of the Gospel procures continuance of our liberty; and though restraining of this makes the Lord depart, and brings bondage, captivity, and the sword upon the Nation. Then should the people that sit in ignorance and the shadow of death, see a great light, & so many should not perish for want of vision.  
6 Magistrates should be out of danger of those threats, Hos. 5, for passing their bounds, and Esa. 29, none should make Israel sin and wound their consciences with these lesser things at first, and then afterwards fall into extremity and height of wickedness.  
7 Ministers should have more gifts and more authority: for the setting up these, restrain the spirit of God; and such urging of these, without ground from the Word makes that their ministry grow fare less respected. People should be driven from Formality and superstition, that now come to delight themselves 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 Babel should be 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 commandments, 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 God's people shall have nothing, like the adversaries of Daniel to accuse them off: then shall the King be to the just, as the rain upon the mown grass, Psal. 72.  
3 Then shall there be peace 'twixt inferior Magistrates and Ecclesiastical 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 schismatics and heretics; 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 entrap others that sincerely and purely worship God, as Hos. 5.1.  
6 Peace 'twixt a man and his neighbour, whereas 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 descent (having had so long and prosperous a time to get knowledge in, and to reform things that are amisle) and to speak evil of them that brought such light into the world, is shame and sin; it endangers their estimation, we being so great and happy a Nation. But if we do abuse our prosperity, and vaunt ourselves because of that, to please the Lord, and so draw others to us, we shall drink deep of the cup of God's anger.  
8 Peace with our enemies, when our ways please the Lord, Prov. 16.7. We shall not need fear the power of the Papist, when we hate their sins.  

Grounds and certainty of this peace.  
1 Then men shall be of one judgement when these fire balls shall be removed.  
2 The blessing of the Lord shall be upon us, if we do hear and obey, Psal. 82.  
3 All shall set themselves more to please the Lord; and drawing nearer to him is the best means of concord amongst ourselves.  
4 Wicked profane men shall have the staff taken out of their hands, wherewith now they smite the King's faithful 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 removal of these? Are they not such as pray for the peace of jerusalem? 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 have the Lords name sanctified, his Kingdom flourish, and his will done, will easily condescend to have these things removed, which so trouble the servants of God, being merely unprofitable, as all humane inventions are. Only now for the time, till they be removed, men must know how fare they may join in the worship of God where these things are in use; which part is needful for all to learn, since the servant of God must have no fellowship with the unfruitful works of darkness, but reprove them rather.  
Therefore first consider these grounds following.  
1 That these Ceremonies in controversy 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 receive this child, etc.  
2 That the Church of Rome is an Idolatrous Church full of Idols.  
3 To eat of things offered unto Idols, and partake in Idolatrous Ceremonies is sin.  
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 money-changers that had seated themselves in the house of the Lord before he taught in the Temple, and josiah cleansed the Temple before he offered in it: This therefore shows men should not offer their sacrifices where there are abominations and filthiness.  
2 Men must show 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 cavil at the former places, as being meant of the innner man, yet the latter are plain. This toucheth men in that it is imposed upon all.  
2 Men do not flee from it, but draw near unto it.  
3 The worship there performed is not pure but mixed, for men are commanded to break the second commandment.  
4 Though the personal sins of the Minister do not hurt the people, yet his Ministerial and public sins do hurt, which he performs from the people to God.  
5 What example can be brought where the holy men of God have 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 commandment, in the second especially, forbids the least inward respect from the body.  
2 It it an appearance of evil 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, therefore where corrupt ceremonies are used.  
Answ. Presence only is not approbation, if men have 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 wherein this is enjoined, it is not only thy bare presence that argues thine approbation, but this thy yielding in show to Ceremonies.  
4 All men's 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 be possible to hear sound Teachers; and ordinarily to frequent where false doctrine is taught, is dangerous and a tempting of God, if men be not very strong, and forced by necessity thereunto.  
3 Preaching is Gods ordinance, but the other is not, but man's invention.  
4 We have 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 special, who not kneeling, do protest against it.  
Quest. Whether parents may bring their children to be Crossed?  
Answ. No: for first men may do nothing to their children but what themselves would have done to themselves, if they were to be baptised now: And what good heart could endure this Idolatry?  
2 It is a special dishonour to the Lord, which men should avoid, both by themselves, 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 sin, though the Priests were evil, 1 Sam. 2, why then is not our not beinging our children to be baptised our sin in like manner?  
Answ. 1 That it was the people's sin, it doth not appear in the text.  
2 That was properly their personal sin; whereas the Minister makes the cross in the name of the people.  
3 They inverted the order, and that which they did was out of the service of God: th●se do add of their own in the service of God.  
Leu. 15.8, Whomsoever the leprous person spiteth on, on toucheth, v. 11, having not washed his hands in water, he shall be unclean. This sign fies uncleanness by sin, who is so touched by another's sin, is defiled by it; this holds firmly.  
Deut. 22.10, Blow not with an Ox and an Ass at once. It is plain the Lord abhors all mixture of religion and superstition.  
Deut. 23.14. The Lord forbids any uncleanness, lest he depart, a little uncleanness, wittingly and willingly suff●ed makes the Lord depart  
Ex. 20. The second commandment forbids any human device to be respected and reverenced in his worship.  
H●s. 4. Men must not go up to Gilgall and Bethaven, and swear the Lord liveth; for he will not have his worship mixed.  
Zephan. 1.5. The Lord will visit such as swear by the Lord and Malcham: That is, such as join any thing to the Lords true worship.  
Col. 2.20. Why as though ye lived in the world, are ye burdened with Traditions? This place proves that it is the property of the men of the world to receiu Traditions.  
Math. 15, to join human Traditions in the worship of God, is to worship God in vain, if men be convinced of the unlawfulness of these traditions, or if they place their principal serving of God in them.  
2 Cor. 6. Be not unequally yoked with infidels, exponente Beza, in any action, either per se, or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, illicitâ.  
These places prove the commanding of superstitions unlawful. Secondly, the using of such by the Ministers. Thirdly, the people joining 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 each particular.  
Obj. Christ is there present; therefore we may be there.  
Answ. The consequence is not good, because Christ may be, and is there as God.  
2 Christ is there in his Ordinances to convict the wicked, and build up his weak children that do not discern the evil of these Ceremonies.  
3 It is requisite that Christ calls us thither, as well as that he be there.  
Obj. 2. Another's sin cannot defile us: but this is an others sin.  
Ans. 1 It is an others sin, and mine too, not only by my presence, for that is not sufficient to make one guilty; but first he is appointed to do it for me, and so doth it not for himself only.  
2 The worship is mixed.  
3 In Christ's privileges it is necessary we give no subjection to any stranger, but plainly stand for Christ.  
Obj. Another's wickedness 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 receive for himself; but there the Minister is the public person that stands in the room of the people.  
Obj. Protestation against sin is not ever necessary.  
Answ. If we neither do it, nor seem to do it: But if they seem to do evil, and protest not, do they not give offence to others and endanger themselves.  
Obj. This will drive men to separate.  
Answ. It will keep them from Separation, for being taught that in some Assemblies, they may partake in God's Ordinances without mixture, they cannot deny to be present.  
Obj. All the alleged Arguments prove it unlawful 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 personal sin; but when a prescript Liturgy is appointed for Ministers and people, and rites with all, than it seems not to be the Minister's sin only, but the peoples too, who join in that worship: For it is appointed to all to worship God thus.  
2 It is performed by all, at least in show.  
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 satisfy.  
1 No Scripture binds to the obedience of such things: Why should men be more wise than the Lord, or more holy, or put men out of God's service for things he requires not at their hands? I would fayn learn of one of the opposites how they will clear themselves before God for this? is it not hypocrisy to go 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 toys and trifles in the opposites judgement, and matters of conscience to the other side; yet for these they deprive the Church of God of their Pastors. What? Is not a good Minister worth a chip? Do you nothing respect your brethren, nor men's consciences?  
4 This practice is quite contrary to the practice of our Saviour Christ: he whipped out all that brought any thing into the Temple, besides that was instituted; and these whip out men for not bringing in men's dev●●es.  
5 It is against all sense and reason, that workmen appointed by the Lord, that do his work faithfully, even in the Steward's judgement, should be put out from their work, because they please not the steward's eye for their apparel? As though men should put out a labourer, because his waistcoat is not white.  
6 Our Saviour did not restrain him that cast out devils though he followed not him: and why do you hinder such as cast down the strong holds of Sa●an, because they do not follow you? Surely a good servant prefers his Master's work and credit, more than his own pomp.  
7 They are specially called that are virgins not defiled with women, Rom. 14, these follow the Lamb whither he goes, even these that are redeemed from amongst men, now counted factious? How dare any presume to think them unfit whom he holds in his right hand? Are you grown so proud, that you will fight with the Lamb, and wart against heaven?  
8 There is no example of the like practice in Scripture or Writers, save amongst Papists; but many of the contrary, some put to death, some restrained from their Ministry, because they went to idolatry.  
9 It was his Majesty's pleasure they should be convinced first, and then censured, which how it hath been performed all the world is witness of, which sees what offers of disputation have been made, what ample and learned books come forth, which yet could never be answered.  
10 These men are greatest enemies to Papists, the danger of our State, which daily increase and spring up, as the lights in any place are removed. It is against all policy therefore to stop these; which if their Ministry were profitable for nothing else, yet they may be kept as stones to weigh the balance even.  
11 Do but indifferently consider them and us severally: their Religion, is it not lip-labour, and mere formality like theirs? Esa. 29.13. May not natural men go as far as they require?  
2 They do not teach sound the doctrine of repentance, giving warning of judgements, or of the particular sins which bring the same, which good Watchmen should do.  
3 They take away preaching out of the land, both by extolling reading, and preaching so as the people can gather nothing by it. And under colour of long prayers, pr●s●e men by their Canons more strictly to their divince service, then to the Word preached.  
4 They cannot endure men should examine, doubt, and search into things; they would persuade the people these things belongs not to Tradesmen, but to Scholars and Ministers; of a contrary mind was our Saviour.  
5 They punish more severely the breach of a Tradition of their own appointing, than the breach of God's commandment. Is not this Pharisaical hypocrisy?  
6 They are glad to use Papists Arguments against us, and ours against them; as it hath been proved in experience, that they have held their grounds.  
7 They set up vile, profane and ignorant Ministers over Congregations: is not this to let in Wolves? far contrary was Paul's practice and counsel, Act. 20.  
8 Ambition, covetousness and pride, where dwelleth it but amongst them? Is not their Kingdom of this world? Such was not Paul, nor our Saviour Christ.  
9 These men build upon human Ceremonies, holding this position: no Ceremony no Bishop: a ●it prop for their Calling to rest upon.  
10 They justify many things, because the Church cannot be perfect; as though the least corruption should be born withal in the Spouse of Christ, that is known and pointed at.  
11 They grow in nothing, save in carnal wisdom and cunning to defend their own traditions.  
12 Things openly evil in their own judgement, are not redressed amongst them; as unpreaching Ministers, Non residents, Pluralists, taking God's name in vain, and notorious profaneness.  
13 They hate and forbid the very substance of Religion in practice, as Christian Meetings, and the like.  
14 M●n that are under their Ministry, how naked, poor and miserable are they?  
I beseech you that mind the good of your souls, be not overcarried with an external pomp and how of learning, but examine and thy all things.  
2 Consider all men are liars, that no man ought to be credited further than they have sound testimony of the Scripture, which is the rule and ground of faith, and the light of the Church.  
3 That all men are bound to try the spirits whether they be of God or no.  
4 That men must not be your Doctors and Masters, but you must try all things, and hold that which is good.  
5 Hath not every man the spirit by measure? though therefore they are learned that oppose; yet in many things they may be ignorant.  
6 That the Highest Callings have been corrupted and counterfeited, as Prophets, Apostles, high Priests: who therefore grounds upon men, builds not upon Christ, and the Scriptures are only judge of all opinions and practices, to this the Apostles subjected themselves, and our Saviour. The contrary is the gap to all error and superstition; witness the Popish Church, who giving all to the Clergy, and suffering themselves to be led by these, into what monstrous and fundamental errors are they fallen? Christ is the only Prophet of his Church; Every man must speak that which he hath received from Christ, and the ground of a man's judgement that would not be carried about with every blast of new doctrine must be infallible.  
Vouchsafe on the other hand to consider the way so much spoken against.  
1 It holdeth the doctrine of the Scriptures, according to the practice of our Saviour, and the purest times of the Church, and nothing else, Act. 20.  
2 This cleaus to the whole truth of God, and to every part of it, Math. 5.19.  
3 This way most opposeth the whore of Babylon, and overthrows her grounds, is most zealous against all her inventions; these are the virgins, Rev. 14.  
4 These are taught of God, so as they do not depend upon man, but discern the voice of Christ, joh. 10.  
5 The Majesty, grave simplicity, and power of God's Ordinances doth most appear, in the wise, free, holy, bold, fervent and constant use of the same, changing men hereby into the image of God.  
6 This prayeth according to occasions, and feeling of our inward wants, by the motion of God's spirit, Rom. 8.  
7 Men in this way seek the glory of God in the spreading of his truth, and the good of men's souls, joh. 7, not speaking evil of the most forward, nor by the show of learning seeking to raise themselves.  
8 In this way men take up their crosses and follow Christ, Math, 16: they suffer much hardship for the Gospel, whereas the other ready for every wind, avoid the Cross.  
9 In this way is the true communion of the Saints, both for communicating of the graces of the spirit, and of outward blessings, Act. 2.  
10 Natural men most hate it, and the more wicked any is, the more evil they speak of it, and of them that teach and practise it, Rom. 8.  
11 This crucifieth the flesh only, whereas others use their liberty as an occasion of the flesh; this therefore is a strait way.  
12 This brings peace to the souls of men, both while they do these things, and suffer for them.  
13 Men falling from this way, spiritual judgements have followed them sensibly, they have grown fare more licentious and vain etc.  
14 What are these men zealous against, but plain sin, and such things as zealous men in Scriptures have been adverse unto, as ceremonies devised by man, and abused to Idolatry?  
15 This way teacheth, that men ought freely of love, to give all respect, obedience, subjection, and life too, for the good of the Prince, Rom. 13.  
16 This teacheth that it is only in the power of the Civil Magistrate to punish offenders.  
17 Where this way hath been sound and faithfully taught, there men are most easily held in subjection to the Magistrate.  
18 What painful and conscionable Minister but justifies this way.  
This way is schism in many men's account, and termed damnable and many things which they cannot prove are objected against this in the cares of his Majesty: But truth will overcome, and Christ must prevail, though they have brought us to 300, yet these are enough to vanquish the great army of the Aramites. Nay, if there were but two men they should overcome: All that have fought for it have overcome, and Christ hath gotten victory for us; be wise therefore, and kick not against the pricks: The Lord is with us, fight no more against the Lord, but let there be peace amongst us, only hinder us not in our Ministry, and saving men's souls.  
And for you brethren, whose ears are filled with bitter invectives, daily thrown out against you, judge righteous judgement; Paul may strive with Peter, though his ancient much in the service of the Lord: neither let our miseries and crosses cause you to think our standing not to be sound. Consider Christ's own servants, the Prophets, how they have been dealt with all. Hath not the visible Church, that had the Keys then under show of zeal for God, and lo●e to the Church cast them out? Esa. 66. And must not times come, that he shall think he doth God good service that kills you, which is not meant of the heathens, that always were so minded, but of the visible Church? And is not Christ a rock of offence, and a stumbling block? Are not many offended at him? Think of this each that reads, that you have no understanding naturally of the things of God to discern, but rather ye are prone to misjudge both of the persons and things.   

SECTION. XXII.  
HAving spoken touching their Ceremonies and communion with them. In the next place it remaineth to speak of their prayers, wherein much is controverted.  
For set form of prayer; wherein though I think them not unlawful; yet for the Minister, I am persuaded be sins.  
1 Because experience shows that prayers conceived are more pertinent, and do more affect then set form of prayers.  
2 All might be more briefly and plainly done, for the profit of the Auditory.  
3 It is a disgrace to the Gospel to borrow from Papists any of their Liturgies, as though we had not the spirit of God to help us in this, as well as in preaching.  
4 It is the duty of the servant of God, to pray for the people, as well as teach them, and as he varies in the one, so ought he in the other, and exercise the gift of the Holy Ghost.  
5 It is a dangerous stumbling block to many others to content themselves with a set form of prayer, and strive for no more.  
6 As the Lord in preaching for the good of his children, doth minister many things in the present, besides our best meditations when we have to our utmost endeavoured ourselves; so in prayer, who knows but the Lord would afford more plent full matters and affections to profit the people with all?  
7 We have no example in the new Testament for any prescript Leiturgy.  
8 Conceiving prayers, would expel our Idol Ministers, and stir up men with more affection and preparation to come thither, even Ministers themselves, and it would manifest the Ministers care over his people (for the best trial of a Minister is by his prayers) whereas the contrary upholds an insufficient Ministry, and makes the Minister ordinarily do no more, then if amongst heathens he were to read a Grammar lecture, and construe some harsh barbarous Latin to his Country Auditors.  
9 The Holy Ghost is given to help in prayer, as well as in any other part of the Ministry.  
Obj. It is not required of a Ministry to be able to pray.  
Answ. This is supposed as he is a Christian.  
2 The man that can preach conscionably for the most part hath gifts to pray.  
Obj. Many cannot pray.  
Answ. Nor never strive for it, having this glorious, but blasphemous pretence, that these prayers of then selves, where there is nothing else are good serving of God. 2 That they are better than such as are conceived by the assistance of the Holy Ghost.  
Answ. 2. There aught to be two in every Congregation, a Pastor and Teacher, and if gifts were denied to one, yet no doubt but the Lord would give to the other.  
Obj. 3. There would be many idle prayers offered up.  
Answ. This doth more corrupt, and is more dangerous for the manner the heart, (which is the chief thing in prayer above the matter) than this for the matter.  
2 They would doubtless, if there were the like ignorant and unconscionable Ministers that are now; but this Discipline would sweep them away.  
3 Men should be admonished for this, and if they did continue, than order to be taken with them.  
Wherefore considering this, that many inconveniences come by this which we have now, we desire that there might be a consultation how to reform in this, as well as there hath been in the preaching of the Word.  
Now for the people, how fare they are forbidden to join in any unlawful prayers.  
Answ. 1 Where unlawful things are asked; either such things as are not blessings, or such things to be removed, as are not evil simply.  
2 Wherein they profess to ask without faith.  
3 Wherein the people are to be their own mouths to the Lord.  
4 Needless and idle repetitions of the same thing and words after the Popish manner, as Oh Christ, Oh Lord etc.  
5 To patch in prayers amongst the commandments.  

Grounds why we may not join in these, and the like.  
1 That which the Minister offers from us to God, is ours; he sustaining all the people's person.  
2 All these are to take God's name in vain, and men thereby may bring a curse rather than a blessing, if after knowledge and consideration they should do it.  
3 What an horrible thing is it, that there should be such prayers used in the public worship of God, which men should be abashed in private to offer unto God, not enduring the light and judgement of the Word.  
4 Hereby we shall be able to answer all that is, or can be objected against any worship of God in the Churches of England.  
Otherwise, where no such prayers are used, to join with a set form we hold not unlawful, being performed by a true Minister.  
1 Because this is true prayer, to offer up lawful requests, unto the true God in the name of Christ.  
2 Some things may and aught to be asked, being in all times necessary and for all persons.  
3 Therein the spirit of God may be exercised in us; in being stirred up to join with him.  
4 This is his sin merely that is the Minister, if he do not exercise his Ministerial gifts ●n prayer beside, as the Lord requires upon the present occasion.  
5 Therein is no evil done, only some good omitted, not all good, but the perfection and excellency of this good of prayer.  
FINIS.