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
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
duetie of prayer what it is with the unhallowed multitude of Christians to pray namely to say prayer to read prayer to hear prayer and raither any thing then indeed to pray that is then to pour out the conceptions of a godly and devout minde unto God from faith and feeling of our wants by the holy Ghost 2. We do affirm that this form of words is unproperly how commonly soever called the Lords prayer as neither being a prayer as it is the Lords nor the Lords as it is a prayer As it is of the Lord Christ and so the Lords whether by himself uttered in words or committed to writing by his Euangelâ—sts it hath the consideration and respect of a sermon and of Euangelicall doctrine in which Christ taught his disciples and not of a prayer put up to his Father as on the contrarie it neither was nor could be used prayer wise by Christ in so manie words with whose most persit sanctimonie it did not agree for him to say forgive us our trespasses 3. We do firmly beleiv that all and everie both Church and person is bound alwayes to pray as Christ hath there taught whether we respect the matter there propounded or the affections there injoyned or the commodious and compendâ—ous simplicitie which Christ our Saviour and onely mayster there opposeth both to the vain bablings and oft repetitions of the heathens and that in these things and them alone the commandement of Christ doth consist we both firmly beleiv and confidently avow 4. And lastly we doubt not but that this verie form of words may be and is rightly used in prayer unto God provided there be neither opinion of necessitie by which superstitious persons think themselvs stinted by the Lord to words and sillables nor of perfection by which many are of minde that they have then at the last and not before prayed perâ—itly when they have repeated this form of words And it is well if some spot of this myre cleav not to the fingers of many ministers which make it a matter of great conscience not to conclude their and the churches prayers applyed specially to the present state of things with this number and measure of words Which custom as it is used verie commonly so in my judgment with no great reason for these two causes First it seems to crosse all good order and method by which men should dâ—scend from the more generall unto that which is more speciall and not go the clean contrarie way as in this they do Secondly Since the rule according to Phylosophie and good reason is alwaies before the thing ruled and that this form is by Christ instâ—tuted for this purpose that it might be the rule and squire of all our prayers and as Tertullian saith is premised as the foundation of all our accessorie dâ—sâ—â—es me thinks the same should raither be used in the first place upon which as the same author hath it everie one should build the circumstances of his occasioned requests It remayneth that in a few words I answer that which is by some objected touching those solemn blessings at the first imparted by the Patriarks to their first born and after by the Preists to Israel the first born of God And to let passe 1. that the composers and imposers of the Leyturgâ—es now in use have not equall authoritie with Moses the man of God not are thâ—â— writings any way comparable with his 2. That Moses did not prescribe unto the Priests a stâ—nt of words for blessing much lesse to be read out of a book but the substance of the thing which by manie Arguments save that I studie for brevitie might be proved 3. If that were Moses his minde and the Lords by him the minister were bound to the same form of blessing upon the Israell of God now which the church is since there is nothing in it not morall and perpetuall or not concerning the church now as then I do answer this one thing the same in Calvins words viz. that these blessings were not ordinarie prayers but a lawfull authorâ—tie divinely interposed to testifie the grace of election which 〈◊〉 also confirms by divers reasons Neither can anie man who considers the words of the text make question but that the Priests in blessing Israel not God do direct their speach unto Israel by way of promise and not unto God by way of prayer So blesse you saith Moses the children of Israel saying unto them The Lord blesse thee c. The same is to be judged of the salutations of the Apostles in their Epistles whereof they are a part and so a part of the holy Scriptures albeit yet they in them as the Preists in their blessings desired to have their truly loving affection taken knowledg of by them to whom they wrote and what good things they both desired at the hands of the Lord for them and also promised them in his name 2. We dislike all reading of prayer in the act of praying as inconvenient yea directly contrarie unto that act In prayer we do pour out matter to wit the holy conceptions of the minde from within to without that is from the heart to God on the contrarie in reading we do receav and admit matter from without to within that is from the book into the heart Let him that prayeth do that which he doth not another thing not a divers thing Let the whole man and all that he is both in soul and bodie be bâ—nt upon God with whom he converseth The eyes of the minde are lifted to God in prayer and why not the eyes of the bodie also both which â—e that prayeth by intending them upon a book both depresseth averteth from God The Apostle exhorteth that the men pray lifting up pure hands to God in everie place In like manner besides the reason of the thing we have the Patriarks Prophets Christ himself with his Apostles and disciples for insample of lifting up the eyes to heaven in prayer Not this gesture of body is simply necessarie but most convenient save in some great temptation and depression of minde both to expresse and further the intention of a godly heart Let devout and learned men if they please commit to writing their holy meditations and secret conferences with God as did Austin and others amongst the ancients and many of later timeâ— which may be read and that with no small benefit both by Pastour and people but privately and for better preparation unto prayer Now the preparation unto prayer is verie unseasonable at the self-same time of the solemn performance thereof and unreasonable in and by the self same act 3. Seeing that publique prayer as Bucanus saith is a second part of the ministrie as also that amongst the gifts of the holie Ghost wherewith the Pastor is indued from above that is not small not to be despised by which he is able conveniently both for matter and form to conceav
many or more the Apostle opposeth to himself alone as appeareth by the context and not to all as some erroneously think 3. The Apostle plainly and sharply reproveth the Corinthians for that before his writing they had not voyded that sinfull man their holy fellowship and so prevented the reporte by which such a crime and the same unpunished came to his ears This their power then the man of God doth not seaze into his own hands as forfeyt by their default in not using it but vehemently and as became a faithfull minister exhorts and admonistâ—es them to use it as they ought in the judging purging out and taking from among themselvs that wicked man and so any other within or called a brother sinning in the like manner 4. If the Apostle Paul being absent from Corinth had excommunicated this sinner then had he judicially condemned and judged a man unaccused unconvicted and unreproved at least face to face and before his judg then which what more unjust can be imagined of or ascribed unto the holy Apostle I conclude therefore with Peter Martyr The Apostle as great as he was doth not so far usurp to himself power as that he one and alone by himself should excommunicate which yet the Pope and maâ—y Bishops both Romish and English dare do Injudging he goes before others as it is meet the cheif in the Church should do that so the lesse skilfull multitude might be directed in judging by their voting before them Thus much of this place The next followeth which is Acts 1 When another was to succeed in the room of Iudas the traytour not Peter alone or the Apostles with him but that the ordination might be just and lawfull being made with the knowledg of the people assistent and examined by the verdit and judgment of all the multitude of the disciples together did substitute two whom they deemed most excellent that of them the Lord who knew the hearts of all men might take unto himself the man which he knew most fit That which belonged unto God namely to designe an Apostle immediately was left unto him the disciples also in this work reteâ—â—ing what might be their libertie which Calvin notes upon this place to have been a kinde of middle temper The third place followeth which is Act. 6. handling the choice of Deacons and that by the same Church in Ierusalem not now small as before but which I wish may be marked to stop the passage which some think lyes open for escape through smaller assemblies now become great and populous In this busines the Apostles informe the church what kinde of men they ought to chuse the multitude chuseth whom they judg fit and meet accordingly and the same present to the Apostles upon whom so chosen by the people the said Apostles impose hands as a solemn symbole of their consecration joyning therewith common prayer Now if the Deacons onely betrusted with the churches monie were not to be made but by the peoples suffrage and election much lesse Pastors Elders unto whose fidelitie under Christ the same Church doth commit the incomparable treasure of their souls To the same purpose in regarde of the matter in hand serveth that which we read Act. 14 23. where Paul and Barnabas do ordeyn Elders in everie Church by suffrages not their own as some fancie unto whom to lift up to lay on hands is all one but the peoples or by the lifting up of hands by which signe the Grecians as appears in Demosthenes and others the peoples vote or voyce-giving in their popular assemblies was wonte to be made I ad which is especially to be observed that the Apostles in doing their part in the ordination of Elders did what they did as it were by the way staying onely most like two or three daies in a place so as they could not possibly by their own experience take sufficient knowledg what persons in the church were apt to teach or govern who able to exhort with sound doctrine to convince the gainsayers how unblamable they were how watchfull given to hospitalitie temperate c. and with these how mannered wives and children they had These things onely the bretheren which conversed with them publiquely and privately could sufficiently take knowledg and experience of Vpon their electing them did the ordination conferred by the Apostles as the hands of the Church depend By election the persons elected have right to their offices into the actuall possession whereof they are solemnly admitted by ordination This troup of proofes that known and notable place Act. 15. shall shut up in which we have the peoples libertie in the churches both of Antioch and Ierusalem plentifully confirmed and commended by Apostolick practise to ensueing churches and times And first it is evident that in the church of Antioch together with the Elders which it appears then it had Act. 14 21 23. the brethren were admitted into the fellowship of the busines and disquisition made about circumcision Paul Barnabas with the rest of the delegates then sent being brought on their journey by the church ver 3. the letters also being written back from Ierusalem to the brethren which were at Antioch ver 23. and which is specially to be noted then and not before delivered when the multitude were come together vers 30. So in the church at Ierusalem the messengers from Antioch were receaved not onely of the Apostles and Elders but of the Church with them vers 4. And as the question was propounded so was it discussed before the whole church by the Apostles Elders comming together to look unto that busines ver 6. yet not so as the brethren were wholly bound to silence seeing that ver 11. the whole multitude is said to have held their peace that is to have yeilded to Peters speach and reasons Lastly as Silas and Iudas were sent with Paul and Barnabas by the Apostles and Elders with the whole Church unto Antioch vers 22. so were the letters written back in the name of them all to the brethren at Antioch ver 23. And although the decrees to be observed by the churches of the Gentiles whereof no one excepting Antioch had any delegates present which were also part of the word of God and holy Canon could come from none other then the Apostles immediately inspired by the H. Ghost they notwithstanding in the publishing of the same did not disdam the consenting suffrage of the brethren of that particular church of Ierusalem where the assembly was And surely if it ever did or could apperteyn to any church officers or governers whatsoever to represent the church-assemblies in elections censures and other Ecclesiasticall judgments and occurrences then without doubt unto the Apostles in an eminent and peculiar manner especially living in that rude and childish state of the church considering both how superlative their office was and how admirable their gifts
and endowments of the holy Ghost together with their incomparable both pietie prudence by which they were both most able and willing to promote the Christian faith in holynes And although this constant and uniform both practise and institution of the Apostles unto divers politick persons swelling with pride of fleshly reason dispising Apostolicall simplicitie and who as â—â—eneus speaks would be rectifiers of the Apostles seem worthie of light regard yet to us who beleiv with Theodoret that we ought to rest in the Apostolicall and propheticall demonstrations and who with Tertullian do adore the fulnes of the Scriptures they seem of singular weight and moment And whilst I consider with my self in the fear of God how it was the Apostles duetie to teach the disciples of Christ to observ whatsoever he commanded them and how the Apostle Paul testifieth that even the things which he wrote touching order and comlynes to be observed in the church-exercises were the commandements of the Lord as also how the same Apostle clearly professeth that he and his fellow officers were onely to be reputed as ministers and ambassadours of Christ to whom therefore in the exequution of their office it was not permitted to do or speak the least thing which they had not in charge from him it is unto me a matter of great scruple and conscience to depart one hair-breadth extraordinarie accidents ever excepted from their practise institution in any thing truely ecclesiasticall though never so small in it self whatsoever by whomsoever and with what colour soever is invented and imposed touching the government of the church which is the house and tabernacle of the living God And a partner in this faith I do hope to live and die and to appear before Iesus Christ with bouldnes in that great and fearfull day of his coming I add that seeing the Christian congregation as the spouse of Christ free and ingenuous hath the church officers whosoever as Christ Iesus her housbands so also her servants for Iesus sake whom under Christ she trusteth with her eternall salvation and unto whom for their labour shee oweth wages for releif and maintenance Considering also how much it makes both to whet on the diligence of the ministers and to inforce the diligence of the people whilst these on the one side consider with themselvs how they have them set over them whom above others themselvs have liked and made choice of and they on the other side that they are set over those by whom they before others were made choice of and elected that which Cyprian hath seemeth most equall and of institution morall and unchangeable that the commonaltie fearing God keeping his commaundements should have the speciall hand either in chusing of worthie Preists or ministers or of rejecting the unworthie which also saith he we see to be founded upon divine authoritie The same is to be held of excommunication Seeing that it behooveth the Christian multitude to avoide the fellowship of the excommunicated not onely in the course of religion but even in common and familiar conversation the rights of nature familie and common wealth ever kept inviolated and that whom yesterday I was to repute a brother near and dear in Christ to morrow I must hould as an Heathen and Publican and as for the destruction of the flesh delivered to Sathan who is so unequall a judg as not to think it a most equall thing that the multitude should clearly and undoubtedly take knowledg both of the heynousnes of the crime and incorrigeable contumacie of the person after the use of all means and remedies for reclayming him This if it be not done then doth not the church herein live by her own but by her officers faith neither are her governers to be reputed as servants but Lords unto her neither do they exercise their office popularâ—lie in the church as they ought but tyrannicallie as they ought not by Chrisostoms verdit His words are these He who bears himself upon an externall and worldly power because he rules legally and that men must of necessitie obey him doth oft times and that not without cause exercise authoritie against the will and wel-liking of his subiects But on the other side he who will be over those who voluntarily submit unto him and can him thank and yet will presume to do things as himself liketh as if he were to give account to none other thereof that man raither exerciseth his authorâ—tie tyrannically then popularly The Lord God put it into the hearts of those who bear greatest sway in the reformed churches to indeavour the furnishing of the same with such Elders as may both fully and constantly and popularly discharge their place for the peace of their own conscâ—ences before God the edification of the Churches over which they are set as also for the abateing if not abolishing of that contempt in which Prelatâ—sts and supercilious persons use to hould these lay-Elders as they call them But now lest any should take occasion either by the things here spoken by us or els where of us to conceave that we either exercise amongst our selvs or would thrust upon others any popular or democraticall Church-government may it please the Christian Reader to make estimate of both our judgment and practise in this point according to these three declarations following First we beleev that the externall Church-government under Christ the onely mediatour and monarch thereof is plainly aristocraticall and to be administred by some certain choice men although the state which manie unskilfully confound with the government be after a sort popular and democraticall By this it apperteyns to the people freely to vote in elections and judgments of the church in respect of the other we make account it behoves the Elders to govern the people even in their voting in just libertie given by Christ whatsoever Let the Elders publiquely propound and order all things in the church so give their sentence on them let them reprove them that sin convince the gain-sayers comfort the repentant and so administer all things according to the prescript of Gods word Let the people of faith give their assent to their Elders holy and lawfull administration that so the ecclesiasticall elections and censures may be ratified and put into solemn exequution by the Elders eyther in the ordination of officers after election or excommunication of offenders after obstinacie in sin 2. We doubt not but that the Elders both lawfully may and necessarily ought and that by vertue of their office to meet apart at times from the bodie of the Church to deliberate of such things as concern her welfare as for the preventing of things unnecessarie so for the preparing according to just order of things necessarie so as publiquely and before the people they may be prosequuted with most conveniencie and least trouble that may be 3. By the people whose libertie and right in voteing
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
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