Church of England THere remains one and that a great matter of exception against us and the same the fountain well nigh of all our calamitie to wit that we seem evill-affected towards the church of England and so averse from the same as that we do no lesse then make a plain secession and separation from it I answer First that our fayth is not negative as Papists use to object to the Euangelicall churches nor which consists in the condemning of others and wipeing their names out of the bead-â—oul of churches but in the edifying of our selvs neither require we of anie of ours in the confession of their fayth that they either renounce or in one word contest with the church of England whatsoever the world clamours of us this way Our faith is founded upon the writings of the prophets and Apostles in which â—o mention of the church of England is made We deem it our dutie what is found in them to beleev with the heart to righteousnes and to confesse with the tongue to salvation Secondly we accord as far as the Belgick and other Reformed churches with the Church of England in the Articles of faith and heads of Christian religion published in the name of that church and to be found in the Harmonie of the Confessions of fayth Thirdly if by the Church be understood the Catholick Church dispersed upon the face of the whole earth we do willingly acknowledg that a singular part thereof and the same visible and conspicuous is to be found in the land and with it do professe and practise what in us layes communion in all things in themselvs lawfull and done in right order But and if by the word Church be understood a spirituall politick body such as was in her time the Church of Israell and in hers the church of Rome Corinth the seven churches of Asia and others with them partaking of the same Apostolicall constitution and as unto which do apperteyn the Oracles of God Sacraments Censures Government and ministerie ecclesiasticall with other sacred institutions of Christ I cannot but confesse and professe though with great greif that it is to us matter of scruple which we cannot overcome to give that honour unto it which is due from the servants of Christ to the Church of Christ rightly collected and constituted And that there may be place left in the eyes of the prudent Reader for our defence in this case so far forth as equitie and reason will permit he must once and again be intreated by me seriously to weigh with himself and in his heart this one advertizement following That a man may do a thing truely pleasing and acceptable to God it sufficeth not that both the door in his person be accepted of God the thing done commaunded by God and that he do it with good and holy affection before God except withall and first he be possessed of that state condition of life which may affoard him a lawfull calling to that work That a man though never so good with never so good a minde should exercise the office or do though the best works of a Magistrate father of famillie housband steward citizen or messenger except he were first lawfully called and preferred to the state of a Magistrate maister of samâ—lie housband or the like so far were he from deserving anie praise for so doing as on the contrarie he most justly incurâ—ed the censure of great rashnes and violation of all order in familie and common wealth as taking unto himself that honour unto which he was not called of God The same houldeth and that specially in course of Religion which is the specially state of mans life so as if anie either as a Pastour dispence the holy things of the ministeriall Church without a lawfull pastorall calling going before or participate in the same out of a just and lawfull Church-state neither that dispensation nor this participation can be warranted but both the one and other are usurpations and in which is seen not the use but abuse of holy things and confusion of order And as it behoveth everie person first to beleev and know that he is truly a Christian and partaker of the grace of Christ before he can hope to please God in the performance of this or that particular Christian work so doth it also concern everie Christian to provide that he be first possessed of a just and lawfull Church-order before he so much as touch with his least finger the holy things of the Church thereunto proper and peculiar Proper I say peculiar amongst which I do not simplâ—e reckon the hearing of the word which both lawfullie may and necessarily ought to be done not onely of Christians though members of no particular church but even of Infidels prophane persons excommunicates and any others as being that in which no communion spirituall passeth either ecclesiasticall or personall between the teacher heater but according to some union ecclesiasticall or personall going before seeing that Christian saith comes by hearing the gospell by faith union from union communion This thus prem sed I will speak a few things of the Church of England not by way of accusation of it but for our own purgation in the eyes of the godly and equall Reader of the imputed câ—ime of Schism so far as truth and equitie will bear And first seeing that the people of God is materially as they speak the church of God it is required to the constitution of a holy Church of God that the people be holy or saints and sanctified iâ— Christ Iesus truely and internally in regard of God and their own consciences externally and in appearance in respect of others whom it concerns to discern and judg of them according to the word of God and rule of charitie And considering that our question is about the Church externall and visible as it is called we are not so fond or raithaâ— frantâ—ck as to require in respect of others other holynes in the members thereof then that which is visible and externall Now how marvaylous a thing is it and lamentable withall that amongst Christians anie should be found so far at ods with Christian holines as to think that others then apparently holy at the least deserved admittance into the fellowship of Christs church and therewith of Christ Do or can the gratâ—ous promises of God made to the Church the heavenly blessings due to the Church the seales of divine grace given to the Church apperteyn to others then such Are others to be admitted into the familie of God the kingdom of Christ and as it were the suburbs of heaven The Church of God is by him called and destinated to advance his glorie in the holynes of their lives and conversations what then have those to do with it or it with those who as Calvin saith live not but with Gods dishonour For they as the same author both truly and holily affirmeth
publiquely in the Church or privately in the family we refuse not by the grace of God bestowed upon frayl creatures labouring of the same humain infirmities with other men the search and censure of our most bitter adversaries if not destitute of all both honestie and wisdom Touching the reformed Churches what more shall I say We account them the true Churches of Iesus Christ and both professe practise communion with them in the holy things of God what in us lyeth their sermons such of ours frequent as understand the Dutch tongue the sacraments we do administer unto their known members if by occasion any of them be present with us their distractions and other evils we do seriously bewayl and do desire from the Lord their holy and firm peace But happily it wil be objected that we are not like-mynded with them in all things nor do approve of sundry practises in use amongst them if not by publique institution which it seems they want yet by almost universall consent and uniform custome I graunt it neither doubt I but that there are many godly and prudent men in the same churches who also dislike in effect the things which we doe and amongst other things this malâ—part and unbridled bouldnes of unskilfull men who make it a very May-game to passe most rash censure upon the fayth and so by consequence upon the eternall salvation of their brethren and to impeach their credit whom they neither do nor perhaps willingly would know lest that which they lust to condemn unknown they should be constreyned to allow if they once knew it and withall to disallow that into which they themselvs haue been led formerly by common errour of the times Which maladie is also so frequent and ordinarie as that it may truely be said of many that they then think themselus most acceptable unto God when they can make their brethren differing from them in some smaller matters most odious unto men This rageing plague except the Lord God in mercie asswage and bend the mindes of godly and modest men the Ministers of his word to put to their helping hand that way it wiâ— without all doubt come to passe which God forbid that the multitude of Christians will come to judg of their estate with the Loâ—â— not so much by the christian vertues which themselvs indeed have as which they imagine others want But that it may appear unto thee Christian Reader wherein 〈◊〉 do dissent from the Dutch reformed Churches and upon whaâ— grounds and that none may take occasion of suspicion that the things are either greater or more absurd for which those hatefulâ— Brownists are had by many in such detestation then indeed anâ— truth they are I will breifly as I can present unto thy christian veiâ— either all or the most our greatest differences with the groundâ— thereof CHAP. I. Of the largenes of Churches AND first it is evident that the most especially cittie-churches are so great and populous as that two or three diveâ— temples are not sufficient for one and the same Church to meetâ— at once We on the contrarie so judg that no particular churcâ— under the New Testament ought to consist of more members theâ— can meet together in one place because 1. The Holy Scriptures speaking definitely of the politicall or ministeriall commonly called visible church instituted by Christ and his Apostles by his power understand none other then onâ— congregation convening and comming together ordinarie at least in one place Math. 18 17 20. gathered together in my name wiâ—â— 1 Corinth 5 4. when you are come together Act. 2 44. Alâ— that beleeved were together and chap. 5 12. They were all with one accord in Salomons porch Also chap. 6 2 5. and chap. 13 1 2. with â—4 27. and 14 23. with Tit. 1 5. Act. 15 4 22 25. and 21 22. So 1 Corinth 11 20. when yee therefore come together in one to wit place not minde as some conceipt for from that the Corinthians were to far and lastly chap. 14 23. If the whole church come together into some place 2. There is then had the most full and perfit communion of the body in the holy things of God which is the next and immediate end of the visible Church when all the members thereof do convene and assemble together in some one place And if nature as Philosophers teach ever intend that which is most persit much more grace Now that the church commonly called visible is then most truely visible indeed when it is assembled in one place and the communion thereof then most full and intire when all its members inspired as it were with the same presence of the holy ghost do from the same Pastor recâ—av the same provocations of grace at the same time and in the same place when they all by the same voice banding as it were together do with one accord pour out their prayers unto God when they all participate of one and the same holy bread and lastly when they all together consent unanimously either in the choice of the same officer or censuring of the same offender no man admitting a due thought of things can make doubt of 3. We have the Apostle Paul giving it in charge to the Elders of everie particular Church as was that of Ephesus that they take heed unto al the flock whereof the holy ghost made them Bishops or overseers to feed the church of God which he hath purchased with his own blood But surely as that flock is verie inordinate if not monstrous which for the largenes thereof neither ever doth nor possibly can feed together so that sheepheard of the Lords flock seemeth not aright and as he ought to fulfill his charge which doth not at the least everie Lords day minister unto the same the wholesom food of Gods word Ad hereunto that in these huge and vast flocks the governers cannot take knowledg of the manners of the people private or publick no nor so much as of their presence at or absence from the church assemblies whereby what domage cometh unto true pietie any man may easily conjecture and miserable experience makes too too manifest in the reformed Churches I conclude therefore since as Iunius sayth it concerneth the Pastour throughly to know the church committed unto him the persons their works and courses without the knowledg of which things he shall profit them no more then a tincking cymball c. that it were a point of good provision both for the conscience of the officers and edification of the people that a division were made of the cittie-churches which by continuall accession of members are thus grown out of kinde into different and distinct congregations under their certain and distinct Pastours and Elders If any object that there is one visible and catholick Church comprehending as the parts thereof all the particular Churches and severall congregations of divers places as there is one Ocean
or Sea diveâ—sly called according to the divers regions by whose shores it passeth and that therefore this matter is not worth labour spending about it I answer First that the Catholick church neither is nor can be called visible since onely things singular are visible and discerned by sence whereas universals or things catholick are either onely in the understanding as some are of minde or as others think better are made such to wit universals by the understanding abstracting from them all circumstanstiall accidents considering that the kindes intelligible have their existence in nature that is in the Individuals 2. The Catholick church with due reverence unto learned ned men be it spoken is verie unskilfully said to be one as the sea is one For first it is expressedly said Gen. 1 9 10. that the waters which were under the heauens were gathered into one place or conceptacle which God called Sea or seas But the Catholick church which is said to comprehend al particular congregations in her bosom is not gathered together into one place nor ever shall be before the glorious coming of Christ. 2. The Ocean is a body so continued as that all and everie part thereof is continually fluent so as the self same waters which in their flux do make one sea do in their reflux by contrarie windes make another and so contrariewise But thus to affirm of particular churches and their materiall constitutive cause were most absurd 3. If some one particular sea were drawn drie or should fail his course a disturbance of all the rest would necessarily follow But and if the sea should in divers places at once happen to be exhausted or drawn drie there would then be a fayling of the Ocean neither were the waters now gathered into one place neither made they one sea and body of water either continued or conjoyned But now on the other side upon the defection or dissipation of this or that particular church no such impediment should come in the way but that the rest might hould their full course as before Yea I adde moreover if all and everie particular assembly in the world should languish and fall away one onely excepted that onely one did still remain the true entire Church of Christ without any either subordination or coordination or dependencie spirituall save unto Christ alone The reason is plain because this singular and sole assembly may under Christ the head use and enjoy everie one of his institutions the communion of Saints combyned together in solemn and sacred covenant the word of God Sacraments Censures and ministrations whatsoever by Christ appointed and therewith the same Christs most gratious presence And upon this ground it is that the Apostle Paul doth intitle the particular congregation which was at Corinth and which properly and immediately he did instruct and admonish to the body of Christ the temple of God and one virgin espoused to one housband Christ. We may not therefore under pretence of antiquitie unitie humain prudence or any colour whatsoever remove the auncient bounds of the visible and ministeriall church which our right fathers to wit the Apostles have set in comparâ—son of whom the most ancient of those which are so called are but infants and beardlesse as one truely and wittily sayth There is indeed one church and as the Apostle speaketh one bodie as one spirit one hope of our calling one sayth one baptism that is of one kinde and nature not one in number as one Ocean Neither was the church at Rome in the Apostles dayes more one with the Church of Corinth then was the baptism of Peter one with Pauls baptism or then Peter and Paul were one Neither was Peter or Paul more one whole intire and perfit man consisting of their parts essentiall and integrall without relation unto other men then is a particular congregation rightly instituted and ordered a whole intire and perfit Church immediately and independently in respect of other Churches under Christ. To conclude since the Pastor is not a minister of some part of a Church but of the whole particular Church Act. 20 28. Attend to the whole Flock or Church whereof the holy Ghost hath made you Bishops c. if the ministers office be to be confined within the circle of a particular congregation then also the ministeriall church it self Now the Pastors office is either circumscribed within these bounds or els the Angell of the Church of Ephesus was also the Angell of the Church of Sâ—â—rna and so the Pastour of this Church is also the Pastour of that and by consequence of all that is everie Pastour is an universall Bishop or Pope by office if not for exeqâ—ution yet for power according to which power we are to judg of the office What then will some man say Is it not lawfull for a Pastour to exequute his pastorall office but in the congregation over which he is set I answer with the Apostle No man taketh this honour unto himself but he thatâ— is called of God as Aaron Hebr. 5 3 4. It is not lawfull for thee reverend brother to do the work of a Pastour where thou art no Pastour lest thou arrogate to thy self that honour which apperteyns not unto thee Thou art called that is elected and ordeyned a Pastour of some particular Church and not of all churches It is not onely lawfull but requisite that the Pastour of one Church or â—aither he that is the Pastour and so any other member imparte the gift either spirituall or bodily which he hath receaved to other churches out of the common bond of charitie in which he is obliged not so to exequute a publique office over them by the prerogative of authoritie which he hath not but onely over his owne We will illustrate this by a similitude Any citizen of Leydâ—n may enjoy certain priveledges in the cittie of Delph by vertue of the politick combination of the united provinces and cittie under the supream heads thereof the States generall which he is bound also to help and assist with all his power if necessitie require but that the ordinarie magistrate of Leyden should presume to exequute his publique office in the cittie of Delph were an insolent and unheard of usurpation The verie same and not otherwise is to be said of Pastors and particular Churches in respect of that spirituall combination mutuall under their chief and sole Lord Iesus Christ. CHAP. II. Of the administration of Baptism THE Dutch Reformed Churches as is evident by their practise compared with then profession are neither so true unto their own grounds as they ought neither do they so well provide for the dignitie of the thing whilst they administer the Sacrament of Baptism to the infants of such as are not within the Covenant nor have either parent a member of any Church because 1. Baptism now as circumcision of ould is the seal of the covenant of God with the faythfull and their seed
who are called and accounted the people of God do bear as it were in their forheads the name of God whereupon it cannot but come to passe that before men even God himself after a sort should be steyned with their filth And this I deem the raither to be observed seeing that there are to be found and these not a few who would thrust upon the churches of our thrice holy Lord a verie stage-like holynes stoutly striveving to make it good that to constitute a true and lawfull member of the visible church no more is required then that a man with his mouth confesse Christ although in his works he plainly declare himself to be of the synagogue of Sathan But what saith the holy spirit of these impure spirits They professe they know God saith the Apostle but in their works they deny him being abhominable and rebellious and to everie good work reprobate Are abhominable persons to be brought into the temple of God rebellious persons into the kingdom of God such as are reprobate unto everie good work into the familie of God which is as it were the Storehouse of all good works If anie one that is called a brother be a fornicatour or covetous or idolatour or rayler or drunkard or extortioner or anie waie a wicked one such a one by the Apostles direction is to be expelled and driven out of the churches confines And seeing that as one truly saith It is a matter of greater contumelie to thrust out then to keep out a guest with what conscience can such plagues be receaved into the church to the purgeing out wherof the same church furnished for that end with the power of Christ stands in conscience bound or by what authoritie I pray can such persons be compelled into the bosom of the spouse of Christ as for the expelling of whom far from her fellowship imbraceing all authoritie ought to conspire He that saith he hath fellowship with God and walks in darknes is a lyer and doth not truly Profession of Christ therefore with the mouth in those that work the works of darknes and so by consequence that by which a man is raither branded for a naturall child of the divell then marked for a true member of the Church Lastly David that holy man of God and tipe of Christ doth holily professe that he who works deceipt shall not continue in his house And shall the workers of decept and of all wickednes not onely be admitted but even constreyned into the house of the living God which the church is O Iehovah holynes becometh thine house to length of dayes Which notwithstanding a sicknes desperate of all remedie that so it stands with the Church of England no man to whom England is known can be ignorant seeing that all the natives there and subjects of the kingdom although never such strangers from all shew of true pietie and goodnes and fraught never so full with manie most heynous impieties and vices of which ranck whether there be not an infinite and far the greater number I would to God it could with anie reason be doubted are without difference compelled and inforced by most seveere lawes civill ecclesiasticall into the bodie of that church And of this confused heap a few compared with the rest godly persons mingled among is that nationall church commonly called the Church of England collected and framed And such is the materiall constitution of that church But if now you demaund of me how it is formally constituted whether upon profession of fayth and repentance in word at least made by them of years any combynation and consociation of the members into particular congregations which consociation doth formally constitute the ministeriall Church and members thereof as both the Scriptures and reason manifest either is or hath been made since the universall and Antichristian apostasie and defection in poperie Nothing lesse but onely by their parrish perambulation as they call it and standing of the houses in which they dwell Everie subject of the kingdom dwelling in this or that parrish whether in cittie or countrie whether in his own or other mans house is thereby ipso facto made legally a member of the same parrish in which that house is situated and bound will he nill he fit or unfit as with iron bonds and all his with him to participate in all holy things some unholy also in that same parrish church If any object that yet the minister of the parish may suspend from the supper of the Lord flagitious persons and so by complaint made to M. Chancelour or M. Officiall procure their excommunication to let passe that this is meerly a matter of form for the most part and a remedie as ill as the disease I do answer that even by this is proved undeniablie that which I intend viz. that all these parrishioners before mentioned are not without but within and members of the Church and the same as before constituted whom she judgeth There is besides these a third evill in the way and the same as predominant and overtopping all other things in that church as was Saul higher then all the rest of the people and with whose Rehoboam-like â—inger we miserable men are pressed and oppressed and that is the Hierarchicall church government in the hands of the Lord Bishops and their substitutes the verie same with that of Rome the Pope the head onely cut off upon whose shoulders also many though not without notable injurie would place the supreme Magistrate and administred by the self same Canon law Now this vast and unsatiable Hierarchicall gulfe swallowing up and devouring the whole order and use of the presbyterie and therewith the peoples libertie and withall by M. Parkers testimonie with whom a Bishop in England is the Pastour of the whole diocesse and the Priests or ministers onely his delegates and helpers the verie office of the Pastours themselvs as did the seaven lean and evill favoured kine the seaven fat and the seaven wizened ears the seaven full that went before them and so by consequence not being of Christ the Lord but of him rayther who opposeth and advanceth himself against whatsoever is called God or is worshiped so as he sits in the Temple of God as God for unto God alone dwelling in his Temple it apperteyns to appoint the offices of the ministers to prescribe the peoples bonds our hands are bound by that supreme and sole authoritie of Iesus Christ in his Churches upon which both the order of Presbyterie and libertie of people and office of Pastour are founded and from whom as the one onely Lord all ecclesiasticall power floweth and by whom all ministeries are instituted from giving any the least honour or obedience to the same hieâ—archicall exaltation in it self or its subordinates which as phylosophiâ— teacheth are one with it Wherein yet I would not so be understood as if we were
a prayer according to the churches present occasion and necessities by the reading of this prescript form that truly excellent gift giuen of God for this end is made void and of none use and the spirit contrarie to that which ought to be extinguished The manifestation of the spirit saith the Apostle is given to everie one especially to everie Pastour to profit withall But he who reads a form of prayer conceaved and consigned by another doth not manifest the pastorall gift for of the internall affection our question is not of the spirit given to him to profit withall but to that other by whom the form of prayer was indâ—ted 4. If to read such a form of prayer be to pray aright and pastour like no probable reason can be rendred wherefore to read a sermon or homilie is not as well to preach aright and as is required of the Pastour of the Church Which so being small reason had the Apostle treating of the ecclesiasticall ministerie which principally consists in these two exercises to crie out as he did who is sufficient for these things For who is not sufficient even of the vulgar sort who can not read a Leiturgie and an Homilie 5. The spirit saith the same Apostle speaking of all Christians helpeth our infirmities for we know not what to pray as we ought Yes Paul with your lâ—av right well for we have in our prayer-book what we ought to pray word for word whether the spirit be present or not What then is to be done in this busines That which Tertullian saith the Christians of his time did We pray saith he without any to prompt us because we pray from the heart But he who reads his prayers or rather the prayers of him that pâ—nned them and his lesson out of a book hath one that prompts him and that diligently both what and how much and after what manner and with what words and sillables he ought to pray Lastly if it would be just matter of shame to any earthly Father that his childe who desired of him bread fish or an egge should need to read out of a book or paper Father pray you give me bread fish or egge how much more contumelâ—ous is it to our heauenly father and his holy spirit wherewith he furnisheth all his children specially his ministers according to their place that an help so unworthie and more then babeâ—sh and indeed the instrument of a foolish sheepheard namely a bare reader with which kinde of vermin Rome and England are pestered should be used by such godly learned pastors as wherewith the reformed churches are furnished CHAP. IIII. Of the Ecclesiasticall Presbyterie VVE do so acknowledg and approve of as divinely instituted the Presbyteâ—â—es of the particular churches as with all we judg them sundrie waiâ—es defective As first we require that all receaved into the colledg and company of Elders even those which are called governers should be apt to teach and able to exhorte with sound doctrine and convince gâ—â—nsayers and that not onely privately or in the consistorie but in the publick assemblie also as the nature of their publique office requireth I am not ignorant what that learned man Gersom Bucer in his late treatise hath published about this matter neither do I unwillingly assent thereunto provided onely that what he requires in those Elders that they be able to performe publiquely and in the church assembly if not exactly yet competently A second defect which we wish supplyed is that of annuall oâ— tryennuall or temporarie they might be perpetuall and for lâ—fe except by some casualtie or occurrence they be disabled as the pastours themselvs This terme of years for the Elders administration in the Reformed Churches the forenamed author in the same place doth not so much defend as excuse but it seemeth raitheâ— needfull to have it reformed which is also the desire of the said learned man and that for these reasons 1. The Apostle Paul calling unto him the Elders of the church of Ephesus to Mâ—letum doth pronounce of them all as well the governers as those that laboured in the word that they were made Bishops or overseers of the same Church by the holy Ghost Now the authoritie of that the appoâ—nter ought to work in the appointed great conscience not lightly to relinquish that charge which by the disposition of the holy Ghost they had taken upon them 2. The same Apostle doth in the same place admonish and exhort the same Elders that they should take heed unto themselvs and to all the flâ—â—k lest the same after his departure should unhappily be damnified either by wolves entering in among them or such as should rise up from themselvs speaking perverse things Now if the date of their Eldership charge were shortly to be out they might well think with themselvs that the Apostles admonition for after times did not much concern them whose term of office should so shortly be expired and were perhaps to follow the Apostles departure at the heeles 3. It was sacriledg for the Levites being consecrated to the Lord for the service of the Tabernacle and Temple to retire from the office undertaken by them although age growing upon them they were exempted from some the more laboâ—â—ous works of that ministration How then is it lawfull for the Elders or Deacons being now no more at their own disposing but as the Levites of ould the Lords sacred and consecrated ones to withdraw so lightly from his speciall service No man under the Law might change a beast if clean no not a better for a worse if once hallowed to the Lord. How much lesse may the church then discharge her officers or they themselvs ministering faythfully and as they ought Lastly the Apostle Paul instructing the Church in Timothy to keep the commandement of Christ unrebukeable untill that his glorious appearing doth not permit no not to the widowes Dâ—aconesses to â—elinquish the office once taken upon them unto whom for that verie cause he forbids mariage it self otherwise permitted to all and to some injoyned How much lesse lawfull is it for the Elders or Deacons of the church whose both condition and ministerie is far more excellent for far lighter causes to look back and relinquish their vocation wherein Christ hath in such sort placed them A third thing there is and that of most moment viz. that the Elders do not administer their publique office publiquely as they should but onely in their private consistorie And first the administrat on of everie office doth â—n right follow the nature of the same whether domesticall in the familie or civill in the common wealth or spirituall in the Church the Elders office then being publique requires answerable and publique administrat on Not that it is unlawfull for the Elders to convene and meet apart from the bodie and to deliberate of such things as concerns the same and
Christ Math. 24 20. Pray that your flight be not in winter nor on the Sabboth I am not ignorant how the most divines both ancient and later do understand this sermon as Chrisostom saith as made of the Iewes seeing that as the same authour hath it neither the Apostles did observ the Sabboth day neither yet were they in Iudea when these things were done of the Romans many of them having departed this life and the rest if anie survived having bestowed themselvs in other places But with due reverence to them all be it spoken it seemeth by the text to be otherwise For 1. Christ made not this sermon to the Iewes as Iewes but to his disciples and those alone and the same comming unto him secretly to be taught by him whom he forewarned in the same place how that first at the hands of the Iewes in Iudea and after of the Gentiles every where they should be evill intreated for his names sake v. 3 4 9. 25 26. with Luke 21. 12. Secondly our Saviour in saying Pray ye makes it plain that that he speaks of them and their associates unto whom he speakes to wit Christians Lastly how could it be that Christ who by his death now drawing so neare as that there was but a step unto it was to abrogate and abolish all Iewish ceremonies and shadowes should to carefully provide for the so religious observation of a shadowish and ceremoniall sabboth and that not for a day or two but for so many yeares after the same his death Could anie thing more weightie be spoken by Christ or which could more deeply imprint in the hearts of men a religious regard of the Sabboth then that it behooved them to obteâ—n by prayer at Gods hands that they might not be constâ—eined unto that thing although permitted them of God in case of urgent necessitie which might violate and interrupt the publique and solemn sanctification thereof It is true then which Chrisostome saith that the Apostles did not observ the Sabboth to wit Iewish but the Christian Sabboth oâ— Lords day they did undoubtedly celebrate The fift and last Reason may be fetcht from the verie Gentiles themselvs who directed by the glimps of the light of nature how darkly soever shineing in them had their holy daies and some of the same such as in which not so much as the pleading and determining of suites were admitted It seemeth naturall that some day and morall that some day certain and distinct be sacred unto God and the same as Iunius saith every seaventh day in which men forbearing all servile works may consecrate and give themselvs to God in the duties of pietie and of charitie to men Which with what hinderance unto the one and other is everie where neglected can scarse either be uttered or conceaved For what traâ—vaâ—l if upon the overslipping of the most seasonable seed-time a slender harvest follow or that the market day being neglected penuâ—ie of provision should be found in the family We christ anâ— have the Lords day by the Lord Christ assigned us for the exercises of pietie and mercie in which he offers and exhibits hâ—rself in the fruits of his gracious presence in a singular manner to be seen and injoyed of his religiously observing the same Let us at no hand as alike unmindfull of Gods ordinance and mans infirmitie suffer the fruit of such a benefit to dy in our hands but let us accordingly acknowledg the same in thought word and work to his honour and our own good CHAP. VIII Of the exercise of Prophecie THere are they whose names I forbear for their credits sake who have not spared and that in their publique writings to lay to our charge that we will needs have all and everie member of the Church a Prophet and to prophesie publiquely With what mindes they let loose their tongues to utter these and manie mo most false and absurde vituperies against us we leav it to God to judg who knoweth with what conscience and desert of credit therein unto thee Christian Reader into whose hands this our Apologie shall come We learn from the Apostle Paul 1 Cor. 14 3. that he who prophesieth speaketh unto men to edification exhortation comfort which to perform conveniently and as becomes the church-assemblie we make account comes within the compasse but of a few of the multitude happily two or three in each of our churches considering their weak and depressed estate Touching prophesie then we think the verie same that the Synode held at Embden 1571 hath decreed in these words 1. In all churches whether but springing up or grown to sâ—me ripenes let the order of prophesie be observed according to Pauls institution 2. Into the fellowship of this work are to be admitted not onely the ministers but the teachers too as also of the Elders and Deacons yea even of the multitude which are willing to confir their gift receaved of God to the common utilitie of the Church but so as they first be allowed by the judgment of the ministers And as the Apostle sometâ—mes said We beleev and therefore we speak so because we beleev with the Belgick churches that this exercise is to be observed in all congregations therefore we also observ it in ours Of this our both faith practise we have these amongst other speciall foundations The first we fetch from the examples in the Iewish church where libertie both for teaching and disputing publiquely both in temple and synagogue was freely given to all gifted accordingly without respect had to any office If any object that the examples of Christ and the Apostles in this case are incompetent seeing that Christ was furnished with his own and the Apostles with his authoritie he alledgeth that which is true in it self but to small purpose considering we lay not our foundation in this that Christ and his Apostles so dâ—d but in that libertie so to do was alwaies and in all places graunted sometimes offered them This libertie they obteyned not by the authoritie of Christ which the Rulers of the Synagogues Temple no more acknowledged then they did Christ himself but by the order then receaved and still continued to this day amongst the Iewes that they whom with the Scriptures they call wise men without all regard of publique office having any word of exhortation to the people should say on as we have it written Act. 13 23. Whereunto â—ad that divers of them in whom we instance were furnished with no such authoritie specially from Christ. The second we take from the Apostle Paul 1 Cor. 14 where to the full he informeth the church at Corinth of the order of that exercise which they had formerly violated Which whole order according to Bezaj is apparently taken from the receaved custom in the Iewish Synagogues Which custom saith Peter Martyr seeing it was of â—uld both good and laudable in the synagogues of the
nature of the principall For example Let the principall as they speak be some naturall good thing the verie least accessorie or circumstance by which this principall is rightly and orderly furthered and promoted undergoes also the consideration of a naturall good The same rule houlds in actions civill much more in the things which appertein to religion and Gods worship I therefore conclude that the least â—ite or ceremonie serving rightly and orderly to further the principall act and exercise of religion doth worthily obteyn after a sort the respect and denomination of a religious and ecclesiasticall good thing which principall act if it do not truely and effectually promote and advance it is a vain addition at the best beseeming onely vain purposes and persons which worship God in vain teaching for doctrines mens traditions seeing whatsoever is to be done in the church is also and first to be taught that so it may be done 2. Whatsoever hath being in nature is some certain thing first and properly and to be reduced to some certain and distinct head Now all things whatsoever in use either in or about Gods worship may and must be referred necessarilie to some one of these three heads Eyther they are things naturall and simplie necessarie to the exercise of which sort are the naturall circumstances of time and place without which no finite action can be performed also for the administring of Baptism either a fonte or other vessell to hould water and so for other adjoints absolutely necessarie for the administring of the holy things of the Church or secondly they are things civill and comely as for example A convenient place in which the church may conveniently and comelily meet together not a stable or swynestye also that habit of the minister that coveting of the L. Table those ministring vessels and other accessories and appurtâ—nances whatsoever without which the holy things of God cannot be dispensed so â—â—villy and comely as is meet Or lastly they are properly things sacred and holy and by consequence parts of externall divine worship and the same either commaunded by God and so lawfull or of mans devise therefore superstâ—tâ—ous Now if any shall further ask me what power then I ascribe eyther to the civill magistrate or Church-governors for makâ—ng lawes about things indifferent I answer touching Church-governers first being to treat by and by of the Magistrate that no such power to speak properly belongs unto them as being not Lords but servants of the church under Christ the onely Lord thereof exercising as saith Austin from Christ and the Apostles a mâ—mbâ—â—â— not a Lordship and who therefore are to learn if ther will be câ—ment with their 〈◊〉 Which 〈◊〉 them that a 〈◊〉 better becomes them then asâ—pter as Bernard speaketh For to â—â—ake lawes by all mens graunt belongs to them and them onely who do swey â—â—â—pters 〈…〉 Lords 〈…〉 Moreover the holy scriptures everie where teach that the highest Church-officers and governers are but ambassadours of God and interpreters and proclaymers or cryers of his word But neither 〈…〉 nor interpreter nor cryer no nor the herald the most honourable of all proclaimers or publishers of Edicts can commaund any thing 〈◊〉 of the least matter by his own authoritie as lunius sayth rightly It is certain that the governers of Churches do stand in need of wisdom and discretion for the applying determining of the common rules of order and comlynes taken from the Scripture and common sense to certain cases and according to certain circumstances But what makes this for the power of making lawes in the Church which as M. Perkins makes account is a part of Christs prerogative royall considering withall that neyther the Church not the meanest member thereof is further bound unto these their determinations then they apper to agree with order and comlines neither are the ministers in any thing at all as are the magistrates in manie things to be obeyed for the authoritie of the commaunder but for the reason of the commaundment which the ministers are also bound in duetie to manifest approve unto the consciences of hâ—m over whom they are set CHAP. XI Of civill Magistrates VVE beleev the verie same touching the civill Magistrate with the Belgick reformed Churches and willingly subscribe to their confession and the more because what is by many restreyned to the Christian Magistrate they extend indefinitely and absolutely to the Magistrate whomsoever And that surely upon good ground seeing the magistracie is one the power the same whether the person be christian or heathen neither is there wanting in an heathen magistrate that he might rule as he ought authoritie of order but will of person neither is his power increased by the accession of christianitie but onely sanctified as is first his person The Prince rules over his subjects as he is a Prince and they subjects simply not as faithfull or christian he or they Onely Christ the Lord of our faith hath the faithfull as faithfull for his subjects neither are the subjects of Kings as subjects â—ame part of the church but of the kingdom Besides there is one and the same christian faith of the Prince and subject and all things common unto both which spring from the same seeing that in Christ Iesus there is neither servant nor freeman I ad neither magistrate nor subject but all are one in him As therefore none no not the least power of publique administrat on comes to the subjects by their christianitie to neither is the Princes thereby at all increased And indeed how can it The magistrate thoughâ—-Heathen hath power as the minister of God for the good of his subjects to command and procure in and by good and lawfull manner and means whatsoever apperteines either to their naturall or spirituall life so the same be not contrarie to Gods word upon which word of God if it beat God forbid that the christian magistrate should take libertie to use or rather abuse his authoritie for the same which yet if he do eyther the one or other whether by commanding what God forbids or by forbidding what God commaunds seeing it comes by the fault of the person not of the office the subject is not fâ—â—ed from the bond of allegiance but as still tyed to obedience as active for the doing of the thing commanded if it be lawfull so passive if unlawfull by suffering patiently the punishment though unjustly inflicted Lastly if anie civill and coactive power in things whether civill or ecclesiasticall come to the magistrate by his christianity then if it so fall out that he make defection from the same whether by idolatrie or heresie or profanes it must follow that thereupon his kingly power is dimâ—nished and abridged whereby how wide a window or gate rather would be opened to sedâ—tions subjects under pretext specially catholick religion to taise tumults in kingdoms no man can be ignorant CHAP. XII Of the
at anie defiance with the persons of the Bishops much lesse with the kings civill authoritie whereof they are possessed whether in matters civill or ecclesiasticall Of their persons their own Lords shall judg to whom they stand or fall There have been of that ranke who in our Marian daâ—es have preferred the profession of the truth of the gospell before their lives I hope there are also of their successours who if pressed with the same necessitie which God forbid would give the same testimonie though at the same rate unto the same truth of God revealed unto them Now as concerning their civill authoritie albeit we do not beleev that the same is at all competent to the true ministers of the gospell especially in that eminencie externall glorie and pompe of this world in which they far exceed manie worldly princes and rayther seem to represent the tryumphant then the militant church yet for so much as they both obteyn the same by the gift of the king and exercise it in his name we do not unwillingly yeald honour and obedience unto it and to his majestie in it But whereas it seems unto manie plain and evident that we may adjoin our selvs to the Church of England without any subjection or relation unto the spirituall government and governers thereof that is altogether beyond our capacities neither can we comprehend it how it may be that he who subjects and joyns himself to anie publique and politique bodie or communitie whether spirituall or civil becomes not in so doing ipso facto subject to the publique government and governers thereof and undergoes not a relation and respect actually unto them They raither are with all seriousnes to consider how faythfully and sincerely they quit themselvs and their consciences before God and men who contending and proving in and by so manie words and arguments that the hierarchicall government is papall and Antichristian do neverthelesse submit themselvs thereunto both in the respect and relation politicall formerly mentioned and also in acts properly ecclesiasticall into which the ecclesiasticall government and spirituall policie of the church doth necessarily diffuse it self Now I do earnestly entreat thee whosoever thou art acquainted with Belgick or raither Christian libertie and either free from the mists of prejudice or if anie way prejudiced yet not chusing raither to serve a preconceaved opinion then to follow an apparent truth that thou wouldest truly ingenuously tell whether if the Magistrates here from which they are far should by publique edict under severe penaltie constreyn all and everie the native subjects of the countrie into the bosom of the church without anie difference made either in respect of fayth or manners according to the place of their habitation and should set over this church so collected and constituted an Hierarchicall Bishop provinciall or diocesan in whose hands alone with his Officials Chauncellours Commissaries Archdeacons and other Court-keepers canonicall authoritie should be placed to constitute and depose ministers excommunicate and absolve both ministers and people yea whole churches yea with the living the dead that they may obteyn Christian buriall whether now in this confused heap and under this spirituall Lordship thou wouldest endure to remain either Pastour or member I suppose not You brethren have not so learned Christ whom you acknowledg both for the author of your faith and instituter of your order ecclesiasticall Neyther yet we having learned otherwise by the grace of God Christ the king doth gather and form unto himself another kinde of kingdom amongst men and the same to be administred by other officers and according to other lawes And if no place upon the face of the â—ruth should be free for us poore creatures refusing upon meer conscience of God as thou God the judg and searcher of hearts knowest to commingle and prostitute our selvs in and unto this confusion and domination hierarchicall we have most assured hope that heaven it self is open for us by Christ who is the way and whom in this dutie also we do serve in which we shall at the length be fully free from this and all other incumbrances Our adversaries bear in hand not onely others but even us our selvs also that we do for certain trifleing matters as they speak circumstantiall corruptions sequester our selvs from the Church of England And as nurses use to lisp with children so they that they might discend to our capacities do oft and much instruct us that unworthie members must be born in the church especially of private persons that some corruptions at least in the discipline and externall rites are to be tolerated that there may be the temple of God though prophaned the holy cittie though without a wall the feild of the Lord though the enemie sowtares amongst the wheat also a heap of wheat though much chaffe commingled therewithall And that we dul-bayards as we are may at the length conceav those things they verie seriously inculcate whet upon us in these the like considerations as that the Israelitish church in its time was steyned with almost all enormities both for manners and fayth that â—nto the same all Israelites and Iewes whatsoever without difference were violently compelled by King Iosiah and others as also that in the parable all were compelled to come to the mariage good and bad that the house might be filled Lastly that in the Apostolick Churches themselvs there were not wanting some who practised and others who taught vile and evill things that in one place the discipline was neglected in another the verie doctrine of fayth corrupted and manie the like matters which it were to long to repeat Surely foolish were we if we knew not these things impudent if we denyed them to be true for the most part and lastly unequall if we acknowledged not that manie the same or like blemishes after a sort will and do creep into the Churches of our dayes which yet to disclaym as unlawfull for the same stood neither with wisdom nor charitie But the prudent Reader may plainly observe by the premises that they are other matters and of greater weight for the most part wherewith we and our consciences are pressed We do not judg it an evill intollerable though greatly to be bewayled that evill men should be suffered in the church but that all of most vile and desperate condition that such and so great a kingdom affoards should thereinto will they nill they be compelled nor that the discipline as they call it or ecclesiast call government instituted by Christ is neglected or violated but that another plain contrarie unto it is set up by law and fully and publiquely everie where exercised Neither lyes our exception against any personall or accâ—dentarie profanation of the Temple but against the faultie frame of it in respect of the causes constitutive matter and form Neither strive we about the walles of the cittie but about the true and lawfull citizens the policie
expounded by our adversaries themselvs do willingly condiscend that by it alone judgment be given in this matter Our Saviour Christ doth plainly teach that this feild was sown with good seed alone that after whilst men slept the enemie the divel came sowed â—ares amongst the wheat But on the contrarie in the sowing the English fâ—â—ld whether we respect the natâ—onall or parochiall churches together with the wheat the tares that exceeding the other infinitely were at first yet are sown that of purpose under most severe penaltâ—â—s And hence is the first princâ—pall prâ—judice to our English harvest froÌ„ which I conceav all the rest to come For unto this Ch. thus clapped clouted together of all persons of all sorts spirits without difference no man equally prudently weighing things can denie but that the pompous imperious Hierarchicall government together with all its accessories doth right well accorde To the things objected from the parable of the mariage Luke 14. Mat. 22. I onely answer that those servants were the Prophets and Apostles the son Christ himself the compulsion to be made no otherwise then by the preaching of the word by which as Calvin hath it God doth importunately sollicit our sloâ—thfulnes not onely pricking us with exhortations but coÌ„pelling us with threatnings to come unto him which word of God as it is by some wholly contemned so doth it extort from others onely an externall hypocritical obedience but by manie is receaved through the blessing of God with al holy devout affection Now unto these paâ—ables of Christ manie are wont and that very busily to annex one of their own A heap say they of wheat although it have much chaf mixed with it the 〈◊〉 more in quantitie then the wheat is 〈◊〉 notwithstanding truly is rightly termed a heap of wheat according to the Phyloâ—ophers rule The denâ—mination to not of the greater but better part I answer first that this axiom is not simply true for if in the church or any other convention popular or in which things passe by voyces the greater part hap to exceed the better the denominat on of that passage or decree and so the whole processe of the matter is according to the greater though the worser part 2. The chaf in that wheat is either of the same wheat or of other brought from els where if of that same then it makes nothing to the present purpose since wicked men appeâ—â—ein not to the persons of the godly noâ— are their chaf if of other from els where it may easily be added in that quantitie proportion as that neither it may deserv the name of an heap of wheat but of chaf nor he that sels it for wheat of an honest merchant but of a deceiptfull impostour 4. The things objected from the Apostolicall Churches are altogether personall accidentall from which that the churches gathered of men and by men governed should be exempted is â—aither to be desired then hoped for But for us the things which most afflict us in the Ch. of England presse us in the respect fore-mentioned to a secession from the same do concern the verie materiall formall constitution of the ministeriall church together with the essentiall administration of the Church-policie And how different these things are who seeth not Lastly it is objected that in the Ch. of England lively faith true pietie are both begotten and nourished in the hearts of many by the preaching of the gospell there God forbid that we should not acknowledg that withall that infinite thanks for the same are due to Gods great power goodnes both in respect of our selvs and others Who notwithstanding the great confusion both of persons and things there to be found vouchsafeth to his elect so plentifull grace covering under the vayl of his superaboundant goodnes mercy by their â—â—ncere fayth in Christ Iesus their sins aberrations whether of ignorance or infirmitie What then must be done should we continue in sin that grace might abound or shall we against knowledg go on to walk inordinately because in our ignorance God hath vouchsafed us of his grace in that disordered state of things without the ministerial church of which we speak the preaching of the gospell both may useth to be had by it sayth to be ingenerated except christian churches be to be gathered of infidels unbeleevers Besides what Minos or Rhaâ—amant will deny that even in the bosom of the Romish church some faâ—thfull persons may be found how much more in that of England in which the main truths of the gospell the most greatest errours of poperie being banished are taught by so manie godly learned men with such zeal and earnestnes Now what of these things Is it therefore lawfull for a Christian eyther to content himself with himself without joyning to any christian congregation or to continue still in the bosom of the church of Rome as a member under the Pope thâ— head I therefore conclude out of M. Brightman whose words I had raither use then mine own speaking of the government ministerie of the Church of England The fruit to wit of the word preached doth no more exempt from blame our corruptions then a true child doth adulterie And here thou hast Christian Reader the whole order of our conversation in the work of Christian religion set down both as breifly and plainly as I could If in anie thing weâ—er advertise us brotherly with desire of our information not as our countrimens manner for the most part is with a minde of reproaching us or grat fying of others and whom thou findest in errour thou shalt not leave in obstinacie nor as having a minde prone to schism Eâ—re we may alasse too easily but heretiques by the grace of God we will not be But if the things which we do seem â—ight in thine eyes as to us certainly they do I do earnestly by the Lord Iesus admonish and exhort thy godly minde that thou wilst neither withould thy due obedience froÌ„ his truth noâ— just succour from thy distressed brethren Neither do thou indure that either the smalnes of the number or meannes of the â—ondition of those that professe it should prejudice with thee the proâ—ssion of the truth but have in minde that of Teâ—tullian Do we measure mens faith by their persons or their persons by their faith as also that of Austin Let matter weigh with matter and cause with cause and reaâ—â—â— with reason but especially that of the Apostle My brethren have 〈◊〉 the faith of our glorious Lord Iesus Christ in respect of persons But now it so come to passe which God forbid that the most being eyther forestalled by prejudice or by prosperitie made secure there be few found especially men of learning who will so far vouchsafe to stoop as to look upon so despised
Iewes the Apostle disdeyns not to transfer it to the church of Christ. of which also he tenders this reason because it was not a legall ceremonie but servs to the edification of the Church If this be so then must they needs take their marks amisse who imagine that the Apostle in this place speaks of the extraordinarie gift and exercise of prophesie And although it be not like that the Church of Corinth was in that so plenteous effusion of the gifts of the spirit altogether destitute of extraordinarie prophets yet that the Apostle did not in that place aime at them may be proved by manie mo and the same as I think firm arguments drawn from the self same text Which that I may do the more commodiously the prudent reader must call to minde that upon the foundation of the extraordinarie prophets as well as of the verie Apostles the church is built and that that mysterie of Christ by the spirit immediately and infalliblie inlightining their minde was in the same manner though not in all in the same degree revealed to them and the other This so considered 1. It seems altogether unprobable that so manie Prophets of this ranke although infâ—riour in gifts should have been found in that one small congregation as the Apostle insinuates ver 24 29 31 that Corinth had 2. The Apostles in Corinth not onely behaved themselvs inordinately in the church but withall as by interpreters from ver 29 and 32 is generally delivered were subject to errour in the verie doctrine which they propounded which to affirm of the extraordinarie Prophets these skilfull mâ—ister builders who together with the Apostles laâ—d the foundation together participated the same holy spirit seemeth not a litle to shake the foundation of Christian religion And if one of these extraordinarie prophets might 〈◊〉 why not they all And 〈◊〉 the Prophets why not the Apostles And â—f they might 〈◊〉 how should it appear that they have not cried And so by consequence what either then was oâ— now is the firmnes and certaintie of the Christian faâ—th 3. Seeing that the Apostle ver 34 35 injoyns women deep silence in this church exercise not permitting them a all to speak it seems most plain that he hath noâ—y nor respect at all to these extraordinarie gifts and endowments of prophesie authorising even women furnished with them to speak publiquely and in mens presence as appears in Mirjam Deborah Huldah Anna as also even in Iezabel her self in regard of order and others Lastly the Apostle ver 36 upbraideth those verie Prophets unto whom he directeth his speach as such as from whom the word of God came not but without cause yea not without notable injurie if they were extraordinarie Prophets that is inspired with the holy Ghost and his immediate instruments seeing that from these kinde of Prophets as well as from Paul the Apostle the word of God came though in different degree and measure The third foundation of this exercise is laid in the manifould and the same most excellent ends atteynable onely by this means 1. That God may be glorified whilst everie one doth administer to another the gift which he hath receaved as good dispensers of the maâ—â—ssuld grace of God 2. That the spirit be not extinguished that is the gift of prophesie or teaching in which it may so come to passe that some in the church though no ministers may excell the verie pastours themselvs 3. That such as are to be taken into the ministerie of the church may both become and appear apt to teach This seeing the Apostle would have done he would questionlesse have some order for the doing of it which excepting this of prophesie we have none of Apostolicall institution 4. That the doctrine of the church may be preserved pure from the insection of errour which is far more easilie corrupted when some one or two alone in the church speak all and all the rest have deep and perpetuall silence enjoyned them 5. That things doubtfull arising in teaching may be cleared things obscure opened things 〈◊〉 convinced and lastly that as by the beating together of two stones 〈◊〉 appeareth so may the light of the truth more clearly â—hine by disputations questâ—ons and answers modestly had and made and as becomes the church of Saints and worke of God 6. For the edification of the church and conversion of them that beleiv not and this the raither because it apperteyneth not properly to the pasteurs as Pastours to turn goats or wolves into sheep but raither to 〈◊〉 the flock and sheep of Christ in which the H. Ghost hath made them overseers 7. And lastly lest by excluding the commonaltie and multitude from Church affairs the people of God be devided and charitie lestened and familiaritie and good will be extinguished between the order of ministers and people CHAP. IX Of Temples TO speak nothing of the office of the Christian magistrate in demolishing the monuments and snares of Idolatrie which these Temples want not if themselvs be not such I account that the consideration is one of a temple as a temple that is a holy place as it is counted of the most consecrated either to God himself or to some Saint made therein a false God though being a true Saint whose name it bears and which for its magnificent building and superstitious form agrees far better to the 〈◊〉 religion pompous and idolatrous as it is then to the Reformed and Apostolicall simplicitie And another and the same far divers of a place although in the house sometimes consecrated for such a temple partly naturall which is simplie necessarie to everie 〈◊〉 action partly civill in which the church may well and conveniently assemble together The former use I deem altogether unlawfull the latter not so but lawfull provided alwaies that the opinion of holines be removed and withall such blemishes of superstition as wherewith things lawfull in themselvs are usually stayned CHAP. X. Of things indifferent VVE do so repute manie things as indifferent or mean in themselvs and then own nature as houlding a middle place as it were between the things simplie commaunded and the things simplie forbidden of God as that the same things being once drawn into use and practise do necessarily undergoe the respect and consideration of good or evill This the Apostle teacheth 1 Corinth 14. in his so diligent warning the Church of Corinth that all things be done decently in order and to edification The things then thus accounted indifferent when they once come into use in the church do either work the exercises of religion the more comely orderly and edificative and are such as without which the same exercises cannot be performed but confusedly uncomelily and unâ—iuitfully at least in part or els they swarve from the Apostolicall Canon With this commaundement of the Apostle yea of Christ the Lord agrees the rule of the phylosophers The accessorie fellâ—wâ—th the