Certain Observations, Section 2
SECTION. II.
THus (Chriſtian Reader) thou ſeeſt what to repent of in former times: and what hauehave been the mayn lets and impediments of thine …ucreaſe in knowledge uſing the meanes: wherfore when thou diſt…t…t and ſcorneſt happily at the grounds following: ſee thy conſc ence accuſe thee not in ſome want of preparation; which doing, I doubt not, but we ſhall be of the ſame judgement, or at leaſt hauehave the ſame heart and mutuall louelove according together. For pride, and prophaneneſſe, and men-pleaſing cheifly ſunders the affection: when thou readeſt ſet thy ſe…fe as in the preſence of God, to learn from him, and doe not wi fully ſhut thine eyes againſt any light that ſhines from heaven.
Now that with more facility wee may paſſe to the ſeverall doubts controverted, I will propound through the grace of God, ſome generall grounds from whence light may be fetched, to determine all o… the moſt of th…ſe, or the like queſtions.
1 The firſt ground, that all will-worſhip: which is worſhip deviſed by man and arbitrary or free is abhorred by the Lord. The ſecond commandement forbids making to our ſelues the leaſt ſign fying ceremony, Numb. 15.39, Col. 2, noth ng pleaſeth God but what comes from heaven: for outward ſervice pleaſeth no further then it is done in obedience to God, and is an expreſſing of inward worſhip: Therefore this wil-worſhip being done not in obedience to God, but to our own and others will, Iſa. 24.13, it is not accepted of God. To this all agree, for it was the Phariſies ſinne that they took up of themſelues many waſhings not commanded of God, nor forbidden by him, but indifferent in themſelues.
2 The Lord hath given a perfect Platform and abſolute Rule, how hee will be worſhipped in the time of the new Teſtament. For Chriſt that hath ever taught the Church and directed Moſes and David, much more comming in his own perſon, hath fully manifeſted the will of his Father: Elſe he ſhould be leſſe faithfull then the ſervant: in him are hid all the treaſures of wiſedom and knowledge, ſo as in him we are compleat, and need not further to ſeek nor borrow any light from the greateſt Angells in heaven, for matters concerning God or his worſhip: Therfore they are accurſed, Gal. 1, that preach any other doctrine beſides that the Apoſtles hauehave preached, and left unto us, 2 Tim. 3, The Scripture makes the man of God perfect and abſolute to every good work; and it is a light unto our feet, and to our pathes, ſo as not a foot is ſet towards heaven, but where, and how it ſhould be placed is evidently ſhewed. The Scripture is ſo large that it meets with all doubts; elſe the Lord ſhould not be ſo provident as man, who meet in their lawes with all they can conceiue. Now the Lord foreſees all doubts. Further the Scripture g ues direction how to uſe things indifferent, 1 Tim. 4, in our common uſe, therfore much more in a religious. This for the ſubſtance is held by all our ſound Divines againſt the Papiſts,
3 The Lord is very ſtrict for obſerving every thing commanded in his ſervice, without any addition or detraction in the leaſt things; Deut. 4.2, Moſes muſt doe all according to the pattern ſhewed in the mount. The Lord puniſhed Aarons ſonnes for offering ſtrange fire, Ʋzzah for offering to ſtay the Ark; & hee forbids to be called Baali, Heſ. 2. The Lord is a jealous God, 2 Com. and his authority is weakned when men preſume to doe any thing in his worſhip and ſerv ce: God will be the ſame in puniſhing that he is in forbidding Math. 5, the leaſt jo e or title ſhall not paſſe, but all muſt ſee fulfilled.
4 The leaſt ſin may not be committed to injoy all the Ordinances of God, Rom. 3. For, 1 The Lord may take men away in the act of doing evill afore they come to any good: 2 It is is a great diſhonour to God to doe any ſinne to a good end; as though the Lord could not provide for thy ſoule, without ſinning againſt him, and ſ…rving Satan firſt. 3 It opens a gap to all ſuperſtit…on upon a good meaning, and a gap to injuſt…ce in mens dealings. 4 The leaſt ſinne done, eſpec…ally witt…ngly and willingly, brings judgement upon the doer. 5 God in ſuch times when without ſinning againſt him wee cannot enjoy them, calls us for the while to humiliation, or removing his glory from that place, calls otherwhere to ab de, Matth. 15: Men Men may not deny duety to theſe parents in rele ving them to offer unto God, it makes the commandement of God of none effect; which for to doe, for any man whatſoever, is a moſt ho…r b…e ſinne.
5 A little leaven leavens the whole lumpe, 1 Cor. 5, men dote ever upon their own dev ſ…s, and hav ng o…c… … the bounds God hath ſet them, run fu…t…er & further Beſides, the Lord ſo kn…t…a h…s worſhip and o…dinances togeth…r, that …orruption of one co…rupts the …eſt, and without curing, and reſtoring in time, expells all Gods inſtitutions, and leaues men nothing but their own ſtuffe: For men withholding the truth in injuſtice, are forſaken of God and become fooles, becauſe they worſhip not God as God, that is, as he reveales himſelfe in his workes and word. Leaven is a Gangreen, 2 Tim. 3.
6 The offence of the weak in the abuſe of things indifferent much more ſuperſtitious which none in earth can command; this may bring damnation unto thy brother: Therfore that is moſt uncharitable, and none can command againſt charity. The Mag…ſtrate is keeper of this Law, and ought not to ſee it broken. This is a ſin againſt Chriſt, Woe be to him that offends the leaſt of theſe little ones, Math. 18. In this the Scripture is ſo large, 1 Cor. 10, & Rom. 14, becauſe men are witty, having no ſenſe nor tenderneſſe of conſcience in themſelues, nor true louelove towards the ſincere ſervants of God, and therfore no care of their growth in grace, and proſperity of their ſoules, onelyonly puft up with knowledge and a forme of Religion that they hauehave deviſed, I ſay they are ſo cunning to offend their weak brethren for which Chriſt dyed, under colourable pretences, Math. 12.23, ad 8. Divine order it ſelfe giues way to charity towards mens bodies, much more a humane to mens ſoules. All power is to edification, not deſtruct on.
7 All men are bound to proteſt and ſtand out againſt all ſuperſtitious will-worſhip: eſpecially that of the Church of Rome, ſo as they may leaue the pure truth to poſterity now in this light of the Goſpell, 2 Cor. 6, Apoc, 14.4. Saints are redeemed and bought from among men, and virgins which are not defiled with women; that is, w th whoriſh and idolatrous ſervice; Elſe, how doe wee anſwer the great mercy and goodneſſe of the Lord, if we deny not all ungodl…neſſe, Tit. 2. 2 They are guilty of former ſuperſt tions if they caſt not away all idols, 2 Command. 3 They wrong their poſterity, making them e ther to drink troubled waters, or ſuffer perſecution for ſtanding againſt that wh ch they yeelded unto. 4 This is a part of that victory which Chriſt hath gotten for all his, over the world, that will lay claime unto it.
8 To doe a th ng doubtingly, by the example of others, may bring damnat on to the party ſo ſinn ng, Rom. 14.23. Men may ſinne aga nſt the r conſcience and ſo ſtumble and fall. 2 Men may be given over in other things to the like, to follow men. And this holds in following any one, though never ſo learned. For not many, nor prudent hauehave the truth revealed unto them: in every age there being ſome miſteries in Religion, which learning or ſtudy cannot attain to without a ſpeciall aſſiſtance, and working of the Holy Ghoſt, 1 Cor. 2.
9 It is a great ſinne to obſerue pleaſing Traditions, becauſe they are commanded by men and hauehave a ſhew of wiſedom, Col. 2, Eſa. 29. It argues men are led onelyonly by an humane ſpirit, and follow corrupt nature, that ſtudies more to pleaſe it ſelfe and men, then to pleaſe the Lord. This giues way to all idolatry whatſoever, Apoc. 21, the fearful hauehave their portion with idolaters. It is to giuegive away the Lords right, and makes men they cannot with any zeale or louelove, preach or practice the main truthes of God. Our Saviour Chriſt refuſed to be ſubject to the Phariſies waſhings; a ceremony out of Gods worſhip, not corrupted ſo by idolaters, but in other kinds commanded and appointed by God.
10 A thing indifferent having holineſſe put in it, ceaſeth to be indifferent, and becomes ſimply evil and abominable, for then it is will-worſhip, as the brazen ſerpent: 2 God onelyonly muſt ſanctifie things Relatiuely for an holy uſe, Io. 2, Mark. 11.
11 That is not a thing indifferent which the holy Scriptures hath commanded or forbidden in generall or ſpeciall, in any infallible example, or by conſequence: For every man is bound to the will of God, ſimply being made known. That men are bound to examples it may appear: 1 Becauſe the Holy Ghoſt records them for our learning and practice, Rom. 15, Chriſts example is brought to proue we muſt not pleaſe our ſe… es, ſo that divine examples binde when they are not againſt a divine Rule. 2 It is the manner of Scripture to propound divers duties onelyonly in examples becauſe they moue much. 3 Infallible examples were guided immediately by the holy Ghoſt, and therefore are ſure rules for us to follow even in circumſtances; And ſee Math. 21, how our Saviour Chriſt proues by conſequence the reſurrection, againſt the Sadduces.
12 Circumſtances of holy actions are commanded by the Lord in the generall, as time to meet, to hear the word and receiue Sacraments, the Table to ſet bread and wine upon; but in the particular, the Church may appoint what is fitteſt for order and edification, from the generall rules and examples of holy Scriptures, ever knowing we are bound to follow the Traditions and Ordinances of Chriſt and his Apoſtles, as they they hauehave delivered them unto us, 1 Corinth. 11.12.
13 This word onelyonly, is to be underſtood in every commandement; yea, in every part of Gods worſhip, ſo as no other god may be adored ſaue I…hovah, nor after any other manner then he commands, Mat. 4.10, with Deut. 6.10, For to fear the Lord and keep his commandemants is the whole duty of man. 2 Men going beyond the bounds appointed by the Lord, ſin againſt him. 3 Men are expreſly tyed to the Law and Teſtimony Iſa. 8. 4 Men are in darkneſſe, and know not which way they walk except the light of the word guide them. 2 Pet. 1.
14 Every particular Congregation aſſembled lawfully in the name of Chriſt; that is, after his own inſtitution, with the Officers given and appointed, hath full liberty of her …elfe to execute Diſcipl ne, being independant to any other Eccleſiaſticall power on earth whatſoever, Math. 18, Having reproved the offender by 2 or 3, then tell the Church or Congregation, after which is no higher power: Whatſoever they binde on earth is bound in heaven. Paul reproved the Corinthians that they had not excommunicated the inceſtuous perſon. Bu…erus, ibi totum Chriſti Regnum, there is Chriſts whole Kingdom, neither may any take away that which Chriſt hath given; for upon his ſhoulders is the government, and he hath all authority, and will hauehave it thus diſpenſed; wherfore if Naboth would not ſell the inheritance of his fathers, much leſſe may wee ſell the inheritance of Chriſt: Nor did Chriſt ſubject one Congregation to another, for that ſtep to the Popedome came in long after: And all Paſtors being equall by Gods inſtitution, are forbidden to exerciſe authority one over an other, or expect any ſuch title as may import it, or affect preeminence, like Diotrophes.
15 Commanding or following humane Traditions; for carnall policy, or good intent, brings an utter ruin, and inſenſible judgement upon any Kingdom, Hoſ. 5, witneſſe Ieroboam in the Kingdom of Iſrael, Gideon for making the Ephod. Then men 1 grow ſtrangers from Gods own worſhip: 2 To think Religion is but a deviſe of man: 3 They put down the ſervants of the Lord: 4 They deſpiſe and reſiſt the Lords word brought by his ſervants.
16 Of all men, Miniſters are bound to abhorre the leaſt reliques of idolatry, and can be leaſt forced to the uſe therof, Lev. 21.5. For firſt, they draw neereſt unto the Lord, who is a conſuming fire, and will be ſanctified in them that come neer him. 2 Miniſters muſt leade the people in this, as in other duties: 3 The moſt zealous ſervants of God hauehave been ever very forward againſt all ſuperſtitious monuments. 4 Magiſtrates and people hauehave a ſpeciall charge, Lev. 21.5. to ſanctifie the Prieſt which was then the Lords Miniſter.
17 The Church hath not all her light at once, nor by one inſtrument: Chriſt comes to his people as the Sun riſeth, firſt, the day dawnes, then darkneſſe is quite expelled, and at laſt the Sunne is in his ſtrength. For, 1 the ſervants of God at firſt, doe ſet themſelues againſt the great and maine corruptions of the time, as Luther, and the former ſervants of God did againſt the foundations of Babell. 2 The Lords manner is to proceed from leſſer to greater, as may evidently be ſeen in the ſix daies work in the creation of the world. 3 All men receiue the ſpirit, but by meaſure, and for a ſpeciall work. 4 That the Church might be carefull to bring forth many children to God, and fervently and ardently to pray for the converſion of the Iewes, at whoſe coming home wonderfull light ſhall appear to the whole world.
18 A whole viſible Church, when it abounds with men of excellent graces for Magiſtrates and Miniſters, may yet omit duties commanded by the Lord, and doe many things without warrant from the Scriptures. So in all the daies of the Iudges, and good Kings, they on itted keeping of the feaſt of Boothes, as it appeares. They ſacrificed in the high places in Iehoſaphats time. So the firſt and pureſt times after Chriſt, began ſhortly in many ceremonies to bee too ſuperſtitious. For 1 much ignorance is in us all, and Gods Spirit is promiſed to l…ade us no further then wee doe take heed to the Word: 2 In things abſolutely neceſſary. 3 The Church is too careleſſe in ſome things, and we all are too prone to reſt before wee hauehave done our whole work.
19 Conſent of Writers Orthodoxall is had, though not mentioned, where Scripture is plain for any point. This appeares, 1 becauſe the Church is led by the ſame Spirit the Scriptures were penned and inſpired by. 2 God hath in all times, and ages, ſome witneſſes to ſtand for him and his truth. 3 Gods children hauehave the ſame minde, and walk in one way. This conſent is either in the grounds, and common principles, though they doe not come to the particulars, becauſe, theſe things were not then controverted: Or in will and heart, as if ſuch truthes had been propounded to Iohn Hus, and Ierom of Prage, as are now, they would hauehave heard and approved the voice of Chriſt; or, in the like of that kinde: as in all ages Gods ſervants hauehave to fight againſt, and doe evercome ſome ſpeciall enemies and corruptions that trouble the Church. So Wickliffe in his time againſt ſome errours of the Romiſh Synagogue, Luther againſt more, Calvin and Beza againſt more.
20 Reaſon inlightned, and guided by the ſpirit of God, and ſubject to the Word, is the voice of God. This is part of the image of God, even that wiſedom which God renewes by his Spirit, Mat. 12.13, This holds, ſo as theſe cautions be obſerved. 1 The Scriptures muſt be the ground upon which reaſon is built: The Scriptures are the premiſſes, reaſon drawes the concluſion from thence. 2 The like reaſoning appeares in the Scripture. 3 That mans reaſon be never uſed againſt any part of Scriptures nor experience: for either Scriptures, or experience to the contrary, overthrows all the ſhewes of reaſon. 4 So as men by reaſon preſume not to underſtand the deep things of God, that is, the myſteries of Religion which the Scriptures reveales not, Col. 2.5 Reaſon muſt ſubmit to the Word, and beleeue the truth therof, though wee cannot conceiu the manner how it ſhould be, Ioh. 3.6 Reaſon eſpecially in divine things, and the worſhip of God, ſerues onelyonly as a watchman to diſcern what the will of God is, which is our wiſedom, Deut. 4. So then part of our faith muſt be built upon reaſon thus informed.
It is a thing no leſſe dangerous then odious, to meddle with Princes authority, not that they themſelues cannot endure any higher power (though naturally all men would be as Gods) but chiefly becauſe inchanting flatterers, ſeek to bewitch Princes and themſelues, being voide of all conſcience of duty towards God, full of hatred towards his children, and divelliſh blinde zeale for ſuperſtition, and ſelfe louelove towards themſelues, and would perſwade Princes, as Ieſabel did Ahab, that becauſe they are Kings they may doe what they pleaſe, and uſurp not mens onelyonly, but Gods right too, and ſit in his Chair. Such were they that came to Ioaſh, 2 Chron. 24. Such were Davids enemies. And theſe men, to the intent they may bring about their diveliſh and malicious intendments, pretend to be the onelyonly true hearted ſubjects in the Kingdom, and that men of another diſpoſition, though farre more faithfull to God and his Magiſtrates, yet diſſenting & ſevering from their errours, and not bowing down to them, are factious and trouble the peace of the Kingdom: So did Haman report of the Iewes, Eſth. 3. And that their accuſation may not ſeem frivolous, they bring ſome complaints for the breach of lawes deviſed by themſelues, (as ſnares to take the righteous in) no way tending to the ſafety or honour of the Prince, or the publique good of the Church or Common-wealth.
Though theſe men abound in every age, and by their policies ra…ſe themſelues to high plac…s, their kingdom being of this world, and the Lord diſpoſing and appointing them as ſcourges for his own people; yet, becauſe it is the Churches duty to teach all the truth, and ſeek the good of mens ſoules, and of Princes eſpecially, (by whoſe meanes ſo much good is injoyed) and that this is true louelove to ſhew the way of life, though it be by ſharp reproofes, therefore for Princes good, …f ſo be the wiſe and gracious God ſo appoint, that theſe things may be v…iwed of them, and for the peoples good, that they may know how to cary themſelues towards Authority, I hauehave indevoured from the rule of juſtice, that appoints every man his ſtanding and office, and bounds them with ſtrait charge that none ſhall paſſe the liſts preſcribed to man feſt this point; which I acknowledge is farre fitter for the more judicious to hauehave handled. The name of Kings and Princes is ſacred, they are ſtiled Gods by the Lord himſelfe, and children of the moſt High; next to himſelfe to be honoured of all men: Wherefore from the Scriptures theſe things following are evident concerning them.
1 That this high calling is an Ordinance of God, immutably to continue for the good of man till Chriſt reſtore the Kingdom to his Father, for it is morall, and of neceſſity, never abrogated by God. This, all firmly hold againſt Anabaptiſts. Secondly, for their authority, that they are higheſt and ſupreme in both kinds, civill and eccleſiaſticall, this is plain …n David, Salomon, Ioſiah, who were chiefe, the high Prieſt being under them, the Prophets in like manner. This is not doubted of, therefore no ſtay is to be made in it, The onelyonly queſtion, and thing is.
1 That Princes hauehave authority in things Eccleſiaſticall to ſee the ſervice of God done in due and beſeeming manner, ſo did David, ſo did Ioſiah. This authority is in ordering fit circumſtances in performing holy duties, as times of meeting, and of humbling themſelues by faſting &c. Princes are bound to this: for the careleſſe ſerving of God brings judgement upon the people, 1 Cor. 11.2 The more care they hauehave for the Lord to be reverenced, the more carefull will he be of their honour, Pſal. 2.
2 Princes hauehave authority to examine and try all canons and conſtitutions of men, to ſee that nothing bee thruſt into the Church by deceivers. This authority is in binding Miniſters to the true word of God, both for matter and manner in preaching, prayer, adminiſtring Sacraments, and execution of diſcipline. Thus they are ſtraightly bound to keep the charge of the Lord, 2 Chron. 13. The Magiſtrate is the keeper of both Tables, this is the treaſure of his Kingdom, that which makes him victorious againſt enemies, the happineſſe of his own ſoule, and his ſubjects, the glory of God, and the good of poſterity.
3 Princes hauehave authority to bring all things, both Callings and Ordinances to tho firſt inſt tution, abrogating all former cuſtomes and pract ſes which diſſent from the Law of God, and diſanull ſuch ſtatutes, as make them to be in force and credite. So did Ioſiah reform Salomons errours, and all the idolatry ſet up before. This reacheth to the overthrow of all Antichriſtian rites that are brought into the houſe of God. This he is bound unto in the ſecond commandement. So did Moſes break in peaces the golden Calfe, and the good Kings took away the Groues and high places their anceſtors had ſet up. Magiſtrates muſt not ſuffer whoriſh bravery to be provoking the eyes of Gods glory. Thus did our Saviour Chriſt.
4 Pr…nces hauehave authority to remoue things of a good uſe at firſt, when they be corrupted and abuſed, and of no uſe. So did Ezekiah the brazen ſerpent: This reacheth to all things not actually abuſed, but in danger to be abuſed, ſuch were Idoll Temples that the good Emperour overthrew. So may the Magiſtates remoue Witneſſes out of Baptiſm now b…ing unprofitable. This rule they are bound unto, both by the ſecond and third commandement, by that care they owe to their ſubjects in preventing their hurt. It is the Lord onelyonly that muſt keep others from abuſing holy th…ngs; now the Lord w…ll keep onelyonly things of his own appointment, and ſuch as are profitable. If amongſt the Iſraelites, an oxe were uſed to puſh and gore, and it were teſtified to the owner, and he did not put him to death, if any were hurt by him, the owner was to anſwer either with his life or goods, Exod. 21.29.30. So Magiſtrates not removing dangers are acceſſary to all the falls which thouſands catch thereby.
5 Princes hauehave authority to compell all their ſubiects to covenant with the Lord to ſerue him onelyonly according to his will. So did Ioſua, Ioſ. 24. So did Aſa and Ioſiah, So did Moſes and the Elders of Iſrael, Deu. 26.5. So did the great King Nebuchadnezzar, that ſaw but one ſpeciall work of the Lord, in the delivering of his faithfull ſervants: So did Ezekiah. And this reacheth to make Lawes and publique Edicts that binde all. To puniſh the obſtinate offenders with death, to ſend for men with command to come to the ſervice of the Lord; ſo did the former Pr…nces: This men are bound to, Pſal. 101. For 1 all men are ſuperſtitious, or Atheiſts naturally, and therfore they need to bee kept in compaſſe, and drawn to the meanes. 2 All men following their own inventions pollute the land, and bring judgments therupon, like the men that claue to Baal-Peor.
6 Princes hauehave authority to ſend out Miniſters fitted with gifts to preach the Word, ſo did Iehoſaphat, The Magiſtrate is to ſ…e that the Lord may hauehave moſt glory in the publiſhing of ſalvation, that Chriſts Kingdom be ſet up, that none periſh for want of meanes, Therefore are they called Gods eſpecially.
7 Princes, in things not commanded by the Lord but left indifferent, ought rather then otherwiſe to make diſtinction twixt their people and Idolaters, Deut. 4.1.2. For firſt Gods people are the children of the Lord God to be holy unto him in a peculiar manner. Secondly, The Lord hath uſed ſo, to put many barres twixt us and Idolaters; and then indeed things indifferent ſo uſed moſt edifie the Church. Thirdly, Idolaters are made hereby the ſooner to conſider of their Religion. Fourthly, of all perſons Miniſters are moſt bound to abhorre the leaſt reliques of idolatry, and can be leaſt forced to the uſe thereof, Levit. 21.5, they draw neereſt to the Lord that is a conſuming fire. 2 Magiſtrates and people hauehave a ſpeciall charge to ſanctifie the Prieſt, Lev. 21.8.
8 Magiſtrates are bound to be ſo carefull, that the people fall not back to idolatry, that they are bound to remoue all idolaters; eſpecially falſe Prophets and Seducers, Deut. 13.6, Deut. 17.2, Deut. 7.2, Exod. 32, Ex. 22.20, 2 King. 10, Iehu, Ioſias, 2 King. 23, Elias. For 1 theſe pervert the ſtraight wayes of the Lord. 2 It is as great a ſinne, now to call upon a Saint or an Angell, as it was to offer to an Idoll. Therfore all Princes ſhould follow Aſaes worthy example, 2 Chron. 1….13. The ſumme of all is, that Princes may reforme abuſes, and eſtabliſh the pure worſhip of God among their people.
If it be ſaid. This ſeemes to be a burthen and abaſing to Princes, rather then any honour, the Anſwer is plain, That it is the honour of the creature to procure the honour of God. Thus doe the Angels, 2 It is great honour to be about the Lord in any place. 3 All offices are but miniſteries. 4 None but the Magiſtate can doe this.
This Authority, though the Scriptures manifeſt that others executed it, yet with all they doe it with the conſent of the Princes: 2 By the advice and d rection of the Prophets of God: ſo did David: 3 By drawing on the people in the demoliſhing of Idotry.
Thus thou ſeeſt in part wherin the Magiſtrates Authority conſiſts; now follows to ſhew wherein it is limited in the poſitions following.
1 The Magiſtrate cannot inſtitute any thing in the outward worſhip of God. None of the Kings of Iudah, without extraordinary warrant did; but reform, which is to remoue ſuperſtition, and bring men to the true worſhip of God. 2 The Lord hath commanded that men ſhould not adde, which binds directly in outward worſhip. 3 The Lord hath given direction for as much ſervice as he requires of men, and will accept, Iſa. 29.13, Io. 2. What better colour then to hauehave mony-changers, and ſheep in the Temple to further and ſpeed the ſervice of God, and diſpatch the unacquainted Iſraelites that came from far. But this, (as all humane helps not ſanctified by the Lord doe,) prophanes the houſe of God, and therfore juſtly baniſhed thence by our Saviour Chriſt. Nothing may come neerer the Lord then hee appoints, and all that comes from man is filthy, and defiles both the Lord, and the uſer.
2 Circumſtances in Gods worſhip are not free, neither in theſe things may Princes command what they pleaſe, 1 Chron. 28.19. Salomon hath a pattern of the Temple, and direction for the place, 2 Chron. 3.1. So for the ordering of men to theſe and theſe offices: Becauſe all things being inexpedient edifie not, Acts 1, Acts 6, 1 Corinth. 10.
3 The Princes commanding of a thing indifferent, is no ſufficient ground for the uſage of it in the ſervice of God. For firſt, all things muſt be ſanctified by the Word, which ſhewes the right uſe of theſe things. Alſo Princes commands in things indifferent in many caſes, are not to be obeyed. As 1 if the party cannot be reſolved of the lawfulneſſe of them, then the Lord forbids to uſe them. 2 If they hurt or deſtroy: for all power is for the good of others. 3 Though they be indifferent in themſelues, yet having been monuments of Idolatry, or being now abuſed by Idolaters in ſtate of divine worſhip, Heſ. 2. 4 When they are commanded for ill ends, as to be ſignes of the new covenant of grace: for men may not ordain new ſignes of the covenant of grace.
4 Princes may not appoint ſignificant ceremonies, the ſecond commandement forbids it, Ezech. 43.8, Theſe are parts of Gods outward worſhip, for they are religious actions: 2 They leſſen the eſteem of Gods own Ordinances: 3 There is no ſuch example in the whole Scripture of any holy Prince that did any ſuch thing. 4 Chriſt is the onelyonly Teacher of his Church, therfore all doctrins and ceremonies, not appointed by him, are to be rejected; for we are bound to hear his voyce onelyonly. 5 As theſe abound, ſo hath the Lord withdrawn his preſence from the viſible Church, Ezech. 43.8. 6 The Lord accounts nothing his, but what he appoints. 7 The wil of God only makes things acceptable to him, and profitable to the Church.
5 Princes hauehave not power to binde the conſcience, Iſa. 33.21, Iam. 4.12. For 1 they cannot make a thing ſimply evill. 2 They canot diſcern nor puniſh the inner man; that is onelyonly the priviledg of the Lord. 3 Chriſtians are not ſervants of men, but onelyonly of Chriſt, that hath purchaſed his right over thē dearer then any creature is able to doe. To bind the conſcience is properly to enact ſuch laws as binde all men ſimply, both inwardly and outwardly, at all times, and in all places to obedience, as to things good in their own nature, under pain of eternall damnation. Nevertheleſſe underſtand this without any prejudice to the Magiſtrates authority, that all men are bound for conſcience to obey Magiſtrates in their lawful commands, not for conſcience to him, but to Gods ordinance and commandement, and the common good intended in political laws, which charity bindes unto.
6 No Magiſtrate can exempt from obedience to the Lord. Therfore none can binde wherin God either ſimply will hauehave us free, Act. 15, or wherein he hath bound us afore otherwiſe by his word, or example recorded for our direction, wherein Scripture is not plain in any rule: For then examples binde, Act. 4, Col. 2. Magiſtrates are but ſervants of the Lord, therfore cannot exempt from obedience to him. 2 Men cannot ſaue us from the wrath of God, therfore cannot binde againſt God. 3 Th…s is to ſet up another God, when mens commands are obſerved againſt Gods. It is fooliſhneſſe therfore to imagine, becauſe the Magiſtrate commands, men may doe ſuch things as are not juſtifiable in the ſight of the Lord, and think that the ſin lies onelyonly upon the Magiſtrate, and that they are free; for it is but a cloake worſe then that of Adam, the woman gaue it me, and therfore I eat, what duty the Lord injoynes men, or what ſin he forb…ds, no man can diſpenſe w…thall.
7 No man can exclude any officer, or debar the execution of callings appointed and injoyned by the Lord Chriſt, which is King of his Chrch, Math. 28.19.20. For, 1 No calling is appointed by Chriſt, but it is a member and part of the Body, and it is dangerous to lame or maym his Spouſe. 2 Theſe are the gifts which the Lord beſtowes upon his beloved, and to rob her of them, is a kinde of ſacriledg. 3 Theſe all further the Kingdom of Chriſt and his glory, and the good of men. Who dare therefore, or can hinder, or take away any of theſe? 4 This is to vaunt themſelues as God, like Antichriſt. 2 Theſſ. 2. Wherfore a common errour is detected plainly, to wit, when men imagine Chriſtian Magiſtrates may put down whom Chriſt hath ſet up. Of ſuch, let all men beware; for they ſeek themſelues and not the Lord, and to pleaſe men; and with all hurt both Commanders and Obeyers.
8 Princes hauehave no authority to giuegive to one calling that which the Lord hath appropriated to another; that which is the Miniſter, to giuegive to the Magiſtrate; nor the Magiſtrates to the Miniſter. Theſe are ſevered of the Lord, and therfore cannot be conjoyned by man, Vzzah the King, which is the head, might not take to himſelfe the office of the Prieſt, much leſſe giuegive it to others. This is ſtealth, Rom. 12. Our Saviour Chriſt would not take the office of a Iudge upon him. Why is this written but to teach, that though men hauehave gifts to diſcharge two ſuch callings, yet they may not conjoyn them?
9 Princes are ſimply prohibited from making any mixture of Religion even in ſmall matters, Deut. 12.2.3.4, Lev. 19.19. For 1 it is a diſhonor to the Lord to borrow fiō Idolaters. 2 Every humane device abuſed by Idolaters is accurſed, and men may not convert it to the worſhip of God.
10 Princes muſt ſtay where the Lord bids ſtay, till they hauehave particular direction from the Lord what to doe further, 1 Sam. 14. It was Sauls ſin that went further then he ſhould. If men will doe but ſo much as the Lord enjoyns, they will never doe more. Alſo it is dangerous, eſpecially for Magiſtrates to tranſgreſſe the bounds prefixed them.
11 The ſumme of all is, that a Chriſtian Magiſtrate cannot alter the outward worſhip of God, Deut, 12. This was Ieroboams ſin, it was Ahaz ſinne, it was Manaſſes ſin, the ſin of the falſe Apoſtles Col. 2. For when the Lord will hauehave any thing altered, he makes it known extraord…narily to his ſervants. N… ther is this any diſparagement to Princes authority, that they cannot enact and injoyne any of theſe th…ngs; for th…s is the right of God, who in this kinde, hath committed all authority to Chriſt onelyonly, upon whoſe ſhoulder the government is; in theſe things Princes may puniſh Hereticks, and are bound to deal ſeverely with ſuch as hauehave made them, and others, even the Iſrael of God to ſinne, and ſo bring many plagues upon themſelues & their Kingdom, for preſumption in theſe ſinnes. See how the Lord puniſhed Saul for daring but to ſacrifice to the true God a right ſacrifice, afore Samuel came, …t loſt him his Kingdom. What is this written for, but to teach us, that Kings who will uſurp upon Gods right, the Lord will make them no Kings? For he ſpoyles them that ſpoyle him. How dealt the Lord with Ʋzzah for preſuming upon the Prieſts office? Did not leproſie cleaue unto him for ever, for his proud preſumption in breaking the bounds God appoint…d? Why was Ioaſh puni…ed for hearkening to his Pr…nces, a…d turning from the ſtra…ght way of the Lord, but to teach men, that though they think the State will not beare another courſe, then ſuperſtition and mens invention hatcht, yeeld…ng thereunto, they ſhall looſe more by declining, then poſſibly they can by withſtand ng corrupt on? What did the Lord to Manaſſes for ſetting up himſelf in the houſe of God? And hath not th…s ſinne chiefly overthrown the Roman Emp…re, & brought the Turk in amongſt us, becauſe Princes g…ue the beaſt their authority, ſuffering him to appoint & execute what lawes he would, though never ſo much derogatory to the Lords own right?
Againſt th… ſinne the Lord manifeſts his anger ſoon, either threatning by his Proph…ts ſpir tuall judgen ents in looſing their reſpect, w…thin a while poverty and weakneſſe, l…ke ſickneſſe to the body, to ſe…z upon the Kingdom. Wherefore be wiſe ô yee Princes, and learned yee Iudges of the earth, to diſcern, not what beſt likes us, and brings mo…t liberty. This they, Pſal. 2.2, did well enough diſcern and chu…e: nor what hath been of ſome continuance, for E…rours are ancient, and Tares are ſown when men ſleep: nor what is b…ſt agreeable to humane w…ſ…dome, or grounds of Machivilian policy: That is earthly wiſedom and ſenſuall, the bane of the Church: But what is beſt pleaſing unto the Lord. Diſcern who ſeek themſelues and who Chriſt, who are the ſervants of God, and who worſhip Baal. And ſerue the Lord in reverence, kiſſing the Son, leſt he be angry, and yee periſh in the way of your deſires. Nource up no longer ſuch cruell children as deſtroy their parents, and take all in time to themſelues, as all doe to whom Princes giuegive more then they ſhould. Nource the Church, and be as rain to the new mown field, refreſhing the righteous of the land, that many ſoules may bleſſe you.