we thus avow and stand for in matters truly publique and ecclesiasticall we do not understand as it hath pleased some contumeliously to upbraid us women and children but onely men and them grown and of discretion making account that as children by their nonage so women by their sex are debarred of the use of authoritie in the Church CHAP. V. Of Holy-dayes IT seemeth not without all leven of superstition that the Duch reformed Churches do observ certain dayes consecrated as holy to the Nativity Resurrection and Ascention of Christ and the same also as it commonly comes to passe where humain devices are reared up by the side of divine institutions much more holy then the Lords day by him himselfe appoynted And for this first we are taught by Moses thus speaking unto the people of Israel in the name of the Lord. Verily my Sabbaths ye shall keep for it is a signe between me and you thoroughout your generations that ye may know that I am the Lord that doth sanctifie you that it appertayns unto God alone and to no man or Angel as to sanctifie whether person or thing so to institute the signes or means of sanctification of which number holy dayes are I ad if the Lord as lehovah and the God of his people Isâ—ael and supream Lawgiver do ordeyn the sanctification of a day in the decalogue how far should Gods servants be eyther Magistrates from takeing this honour of God unto themselves by commaunding a holy day or subjects by observing it to give the same unto any other save God alone 2. It was not the least part of Israels defection first in the wildernes afterwards under Ieroboam that they ordeyned a â—east to Ichovah whom they represented to themselvs by the goulden calvs which they had made 3. Seeing that every first day of the weeke called by Iohn the Lords day is consecrated by Christ himself and his Apostles to the memoriall of Christs resurrection and Gods solemn worship it seems too much for anie mortall man to appoint or make an anniversarie memoriall and the same most solemn and sacred of the same resurrection or so to observe it Lastly that you may see it was a man from whom this device came and so erred as one saith not to meddle with the uncertaintie either of the day of the month or month of the yeare in which Christ was born as it is most certain on the contrarie that this 25 of December cannot be the time what good reason I would know can be rendred why a day should be consecrated rather to the birth circumcision and ascension of Christ then to his death seeing that the Scriptures every where do ascribe our redemption and salvation to his death and passion in speciall manner CHAP. VI. Of the celebration of Mariage by the Pastours of the Church SIxtly and lastly we cannot assent to the receaved opinion and practise answerable in the Reformed Churches by which the Pastours thereof do celebrate marriage publiquely and by vertue of their office because 1 The holy Sâ—râ—pture divinely inspired that the man of God that is the minister may be perfitly furnished to every good work doth no where furnish or oblige the minister to this work 2. Marriage doth properly and imediately appertein to the family which is primarily framed of man and wife and Citties and other politicall bodies consisting of manie familyes Secondarily and mediately to the common wealth and publique governers of the same who therefore weighing their office and what concerneth them doe accordingly in the low countries comelily and in good orderâ—â—y that knott of marriage amongst such theire subjects as require it at their hands Neither did God as a minister joyn in marriage our first parents as some would make him but as their common father by right of creation and the chief maister of the marriage neither ought the Pastours office to be streched to anie other acts then those of religion and such as are peculiar to christians amongst which marriage common to Gentiles as well as to them hath no place Lastly considering how popish superstitition hath so far prevailed that marriage in the Romish church hath gott a room amongst the sacraments truly and properly so called and by Christ the Lord instituted the celebration and consecration whereof the patrons and consorts of that superstition will have so tyed to the priests fingers that by the decree of Evaristus the first they account the marriage no better then incestuous which the priest consecrates not it the more concerns the reverend brethren and Pastours of the reformed Churches to see unto it that by their practise they neither doe nor seem to advantage this popish errour And these are the points of our difference froÌ„ the Belgick churches which are neiâ—her so small as that they deserv to be neglected especially of them unto whom nothing seemeth small which proceeds from the gracious either mouth or spirit of the Lord Iesus nor yet so great as to dissolv the bond of brotherly charitie and communion If any now shal object that there are yet other things beside these in which we consort not so well with them nor they with us as for example 1. In the sanctification of the Lords day in which we seem even superstitiously rigid 2. In a certain popular exercise of prophesi amongst us 3. In our dislike of the publique Temples and sundry other indifferent things as they are termed besides that we are accused by some for not having in due estimation the magistrates authoritie in matters of religion I do answere and first that in the two first of these the same Churches do not differ from us in judgment but in practise as appears evidently by the Harmonie of the Belgick Synods lately published by S. R. Of the former of those two the author of the same book testifieth in his Preface to the Reader that the Synod held at Middleborough in Zeland 1581. did supplicate unto the magistrate that by his authoritie he would decree the sanctification of the Lords day abolishing the manifould abuses thereof That sanctification then of the Lords day which the reformed churches do endeavour unto and desire to have fortified by the magistrates authoritie that we considering it as immediately imposed by Christ upon his churches by the grace of God labour to perform being thereunto induced by these amongst other reasons CHAP. VII Of the sanctification of the Lords day FIrst the sanctification of the Sabboth is a part of the Decalogue or morall law written in tables of stone by the finger of God of which Christ our Lord pronounceth that no one â—oâ—e or title shall passe away Now if it be unpossible for one title of the law to be dissolved much more for a whole word or commandement and one of ten by which it should come to passe that Christians now were not to count of ten commandements of the moral law but of nyne onely
formes wherewith also they equalize their own are parts and portions of the same Scriptures More particularly And first for Psalms I deny that there is thâ— same reason of a prayer and of a Psalm or whereupon the difference hangeth that singing and praying are all one For the question is not which I desire the Reader once for all to beaâ—â—â—n minde eyther of the internall affection of him which singeth or prayeth or of the subject matter of the song or prayer but of the externall act and exercise of praying and singing Now these two exercises both the holy Scriptures and common sence in everie man that pleaseth but to open his eyes and look upon them do plainly difference For first if to sing be to pray then whosoever singeth prayeth but how far from truth this is the Psalmes of David 1 2 and many others in which not the least parcell of prayer is to be found do plainly evince 2. Is any man sad amongst you sayth the Apostle let him pray is he merry let him sing To pray then and to sing are not the same nor which do agree to wit primarily with the same constitution of the minde 3. In prayer the Pastours voyce is onely heard unto which the people as the Apostle teacheth are to add their Ameâ— but in singing all the multitude have as well their part for tunable voice as the pastour himself Neyther can divers possibly sing together without confusion but by a certain and set form both of words and syllables which yet may be done in church prayer and is everie where 4. We have the same Apostle els where teaching us thus Speaking to your selvs in Psalms Hymnes and spiritual songs c. And again Let the word of Christ dwell in you plenteously with all wisdom teaching and admonishing yourselvs mutually in Psalms Hymns c. In singing then we doe speak to our selvs or one to another mutually but in praying neither to our selvs nor to our brethren but unto God alone And the reason hereof is evident When as we read or sing the Psalms of David for what other thing is it to sing out of a book then to read with a loud and harmonious voice of which Harmonie singing is a kinde these self same Psalms in this verie use do still remain and so are read or sung as a part of the word of God in the holy Scriptures and in which God speaketh unto us whereas on the other side we do speak unto God in all our prayers whether mentall onely or vocall withall 5. Even these verie Psalmes whose matter is prayer and thanksgiving were framed and composed by the prophets into Psalms and spirituall songs for this verie end that the men of God might in them teach us as in the written word of God whereof they are parts both what petitions they in their distresses put up to the Lord and also what thanksgiving they returned upon their deliverance that so we in reading singing them might instruct and admonish ourselvs both publiquely privatly whether by way of doctrine or admonition or consolation for the promoteing of the glorie of God in our hearts Lastly that I may discend unto them who are onely taught by experience If any going out of the temple whâ—lst the Church were singing a Psalm either before or after sermon being asked of one that met him what the church were then doing should answer that it were at prayer would he not be judged by all men to tell a ly But altogether without cause if to sing be to pray as many imagine Touching the Lords prayer We deny it to be the meaning of Christ teaching his dise ples when they pray to say Our father c. to binde them and the Holy Ghost in them by which they ought to pray to a certain form of words sillables which they should repeat by heart or which is our question read out of a book Because 1. the two Euangelists Matthew and Luke of whom both the one and other did aright both understand and expresse the meaning of Christ do not precisely keep the same words 2. By these words when you pray is meant whensoever you pray whereupon it should follow that we were tyed to this stint of words alone and alwaies and so might lawfully use none other except it be lawfull for us sometimes to pray raither by the levell of our own devâ—se then of Christs prescript The words therefore of Cyprian are good in a good sence To pray otherwise then Christ hath taught is not onely ignorance but guilt seeing he himself hath sayd you reject the precept of God that you may observ your own tradition 3. Amongst the manie and manifould prayers of the Apostles to be seen in the holy scriptures this form of words is not found and yet can it not be denyed but they alwaies prayed as they were taught in this place by their Master Christ whose meaning therefore it could not be to tye them necessarily to anie such certain of words 4. It appears by the context that the purpose of Christ is to speak of private or raither secret prayer and such as everie Christian apart from others and in his closet with the doore shut unto him should pour out unto the Lord. Now that one alone and by himself should say Our father seems not verie congtuous Lastly seeing of the like there is the like consideration If the Apostle Iames in these words Go to now ye that say to day or to morrow we will goe into such a cittie c. and vers 15. For that ye ought to say if the Lord will we shall live and doe this or that do neither simplie fault with the form of words nor prescribe necessarily anie other but onely to use Calvins words wakens them from their dream who without respect of the divine providence will make themselvs maysters of a whole yeare when there is not a moment in their power so neither are we to conceav that our Saviour Christ Math. 6. and Luke 11 doth injoin unto his anie set words to pray in but onely shewes whither all our prayers and vowes ought to be referred as with all other orthodox writers about this matter the said Author speaketh howsoever divers unsâ—kilfull men cease not still to sing unto us euen to loathsomnes the song when you pray say as the Papists do theirs This is my bodie as though the controversie were about the words and not raither about the meaning of them But for that we are verie odiously traduced by divers as abhorring from this form and that we will not as they use to speak say the Lords prayer I will in few and plain terms set down what our judgment is about it 1. And seeing that as the Poet hath it the names do commonly suit with the things we may see and sorrow withall in the phrases in common use about this most Christian
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
If reply be made that the fourth commandement is so ceremoniall that notwithstanding it hath this morall in it that some tyme be assigned and taken for the publique ministerie and exercises of religion I answer 1. That the same may be said in generall of the Mosaicall ceremonies whatsoever all and everie one whereof affoardeth something morall For instance The Mosaicall Temple or Tabernacle had this morall in it and perteyning to us as well as to the Israelites that it was a fit and convenient place for the Church assembly Is therefore the precept for the tabernacle as well morall as that for the Sabboth Is it alike a part of the decalogue and morall law Is it alike one of the ten Commandements 2. If the morall sanctification of the Sabboth stand in this that sometime be assigned to the publique ministerie then were the Israelites especially the preists and Levites bound to an everie day sabboth and sanctification morall being bound everie day to offer in the tabernacle and temple two young lambs the one at morning the other at evening for a daylie sacrifice 3. If the second precept of the Decalogue do in the affirmative part injoyn all outward instituted worship of God then also by consequence it requiâ—es some set time as a naturall circumstance absolutely necessarie to everie finite action in which the same worship is to be performed In vaâ—n then is the fourth commandement and to no purpose if it injoyn nothing at all but that which was injoyned before namely in the second 4. The verie essence of the fourth commaundment consists in this that a day of seaven be kept holy that is separated from common use and consecrated to God in whâ—ch as in a holy day the works of divine worship and such as serve for the spirituall man ought to be exercised as appears plainly by the reason taken from Gods example upon which the commandement is founded Take this away and the life of the precept seemeth to suffer violence The truly godly take some tyme for the exercises of Gods worship not onely publique and Ecclesiasticall but private also and domesticall yea in their closets as Christ teacheth Yet are not these either times or places in which such things are done then others arâ— Eyther therefore a day in it self must be holy by divine institution or the Decalogue is mayâ—ed in the fourth commandement But you will doubtlesse object the change made from the last daie to the first day of the week I answer 1. that change is meeâ—ly circumstantiall in which also the essence of the precept iâ— not abolished but established As for example God promised unto children duly honouring their parents a long life in that land to wit of Canaan then to be possessed by his people which the Lord thy God gave unto them The same promise by the Apostles testimonie still stands good to obedient children though out of Canaan and in another land so doth the same precept stand in force for the sanctification of the sabboth though removed to another of the seven dayes by the Lords hand 2. It is evident that this alteration was made both upon weightie ground and warrantable authoritie The ground is Christ our Saviours resurrection from the dead in whâ—ch mans new creation at least in respect of Christ working the same in the state of humiliation for that â—nd undertaken was perfeited a new kinde of kingdome of God after a sort established and as the Scriptures speak all things made new And why not also a new sabboth after a sort in which yet notwithstanding the former as â—he creation also by Christâ— is not so properly abolished as perfited The authoritie upon which this change leaâ—eth is no lesse then of Christ himself who first by word of mouth for the fortie dayes after his resurrection taught the disciples the things which apperteyned to the kingdom of God that is as Calvin saith whatsoever things they published either by word or writing afterward 2. By his example or fact setting himself in the middest of the same his Apostles the first day of the week and as Iunius saith everie eigth day till his ascension into heaven therein not onely blessing them with his bodily but much more with his spirituall and that speciall presence 3. By his spirit speaking in his Apostles whose office it was to teach his disciples to observ what things soever he had commanded them and to declare unto them the whole counsail of God who also in their whole ministration were to be reputed none other then the ministers of Christ and lastly whose both writing preachings accordingly even about order and comlines to be kept in the church exercises were the commandements of the Lord Iesus Agreable hereunto it was that the Apostle Paul coming to Troaâ— and there with his companie abidâ—ng seven dayes he did not till the first day of the week which yet was the last of the seven call together the aâ—sciples to eat bread that is to communicate in the Lords supper Hereupon also it was that the same Apostle ordeyned that on everie first day of the week as on a day sanctified for the holie assemblies and â—ttest for most effectuall provocations to the supplying of the necessities of the poore Saints everie one of the richer sort should lay something apart as God had blessed him for the releif of the Churches in Syria at that tyme oppressed with great penurie and want Lastly upon none other ground but this was this day by Iohn the Apostle named expresly the Lords day as being consecrated to the resurrection and service of the Lord Iesus for which end also it was kept in the primitive Churches as appeareth by most ancient and authentick writers Neyther did Pathmos more distinctly denote a certain and known Iland and Iohn a certain and known person then did the Lords day a day certain and known especially unto Christians unto whom the Apostle wrote Whereunto also agreeth that of Austin This Lords day is therefore so called because on that day the Lord rose again or that by the verie name iâ— might teach us how it ought to be consecrated to the Lord. The second reason is because the sanctification of the Sabboth the circumstantiall change notwithstanding doth as well belong to us in our times as to the Israelites in theirs whether we respect the Reason of the commandement or the end The reason is taken from the example of God himself who rested the seventh day from the works of creation The ends are 1 that we framing our selvs to Gods example after six daies spent in servile works or works of acquisition might rest the seaventh 2. That we might recount with our selvs not onely with thankfull but also composed hearts as the creation of man and of all other things for mans good so also his re-creation renovation clearly shineing in the resurrection of Christ from
the dead 3. That sequestâ—ing our hearts tongues and hands from everie servile work so far as humain infirmitie will beaâ— we might consâ—crate unto God a certain and set time day for the works of pietie towards him and of charitie towards men And albeit the state of Israell of ould compared with ours was childish and elementaâ—ie and so needed the more helps both for restraint and supportance yet have not we atteyned to such manlike perfection as that we need none at all in this kinde And not to meddle with the table of Christians whose aveâ—sâ—es from the due sanctification of this day gives no obscure testamonie that the same is sacred of God from which their prophane conversation so much abhorreth how behooffull and necessarie it is for the true worshippers of God that for some certain and whole day they should emptie and disburden their hearts of their earthly cares though in themselves lawfull that so they might wholy consecrate themselvs to God publiquely in his house and privately in their own partly by preparing themselvs and theirs for the publique worship and ministrie partly by calling to minde in themselvs and instructing and examining of those which belong unto them as they ought touching the things which they have publiquely heard as also in mâ—ditateing of the most glorious works of Gods hands the verie experience of everie godly and devout man may teach him He that sels himself to the holy and severe observation of this the Lords Sabboth turning away his foot from the Sabboth not to do that wherin he delighteth on the Lords holy day calling the Sabboth a delight the holy of the Lord honourable and shall honour him not doing hiâ— own wayes nor performing his own pleasure or speaking his own words then shall he delight himself in the Lord and he will cause him to â—ide upon the high places of the earth and feed him with the heritage of Iacob his father because the mouth of the Lord hath spoken it Where as on the contrarie no man doth or can neglect the same without apparent prejudice and wrong to pietie and goodnes both in himself and those under him To let passe other things how easily doth this thought steal into the heart not thoroughly perswaded of the holynes of this day what now There is in the day no holynes by Gods appointment save onely as in it the publique sermons of the church with prayer and thanksgiving are to be frequented and performed for me to be present at everie sermon speciallie made in the cittie both on the Lords day and everie other day of the week my speciall calling and worldly affairs will not permit Besides it were verie commodious for me on this Lords day to make an end of such or such a work which I have in hand to deal in such a busines to undertake such a journey And what should hinder me from so doing But provided alwaies upon this condition that look what this day wants the morrow or next day shall plentifully supply or if it so fall out thorough mine importunate buâ—sines that I bee something more behinde this week in these things I will certainly and at the furthest the next week be so much the more frequent in them and so make God and my soul amends And why as is the guise of ill debters will not men desire and take longer day even to months and years also considering how on the one side the heart of man is dayly faster taken held by the bait of worldly profit and pleasure and on the other lesse affectioned to Gods holy word by the lesse frequent hearing of it And hence alasse cometh it to passe that true pietie languisheth so much in the most and with it such other christian vertues as use to accompanie it Hence flow those tears of sorrow and lamenting which no true christian casting his eyes upon the reformed churches can forbear The third Reason is taken from that Apostolicall determination wrested by many to a contrarie meaning Coloss. 2 16 17. Let no man therefore judg you in meat or drink or in respect of a feast or new moone or sabbaths which are the shadow of good things to come but the bodie is Christ. Whence it appeareth more then plainly that onely those sabboths are abolished by Christs comeing in the flesh which were types and figures of Christ to come of which sort as there were not a few instituted of God by Moses so doth this Apostle here and elswhere sufficiently declare the abrogateing and abolishing of the same by Christ. But that the Sabboth of which we now speak comes in that reckoning we plainly deny For 1. In its primary institution Gen. 2. there can nothing be found not wholy morall Let a man haveing many eâ—es as Argus search the same with a candle he seekes as we say a knot in a bulâ—ush if he think to find in it any either shadow of Christ or shadow of shadow If any shall except that God by Moses did enjoyn unto the Israelites the sanctification of this day that it might be a signe between him and Israel throughout their generations that they might know that he is the Lord that doth sanctifie them I do answer first in the words of Arminius that the Reason upon which God did afterwards commend unto his people the sanctification of the sabboth because it was a signe between God and his people that it was Iehovah that sanctified them may be applyed to the times of the new testament further with them also the sabboths sanctification 2. Admit that this use were ceremoniall and typicall in the fourth commandement yet were there no force in the consequence from one end use typicall and ceremoniall superinduced and brought in upon the precept to prove the precept it self ceremoniall and typicall in the institution By the same reason it may be affirmed that both the Covenant of God made with Abraham I will be thy God and the God of thy seed as also the right of the first born for a double port on manie things more of like consideration were merely ceremoniall and typicall seeing that even unto them also were annexed and that by Gods appointment divers typicall and temporall respects of which notwithstanding none soundly minded will deny that the one is euangelicall and the other naturall 3. Considering that the observation of this sabboth was either injoyned as I perswade my self it was from Gen. 2 1 2 3. Exod. 16 26 30. to Adam in innocency and not yet needing Christ or at least that the reason of the institution did fit the state of innocencie as well as it did the Israelites afterward I doe undoubtedly conclude that the same Sabboth in the primarie and essentiall institution thereof is not to come upon their file which as the shadows of future things had Christ for the body Fourthly I argue from that premonition of
A IVST AND NECESSARIE APOLOGIE OF CERTAIN CHRISTIANS no lesse contumeliously then commonly called Brownists or Barrowists By Mr. IOHN ROBINSON Pastor of the English Church at Leyden first published in Latin in his and the Churches name over which he was set after translated into English by himself and now republished for the speciall and common good of our own Countrimen Psal. 41. 2. O Blessed is he that prudently attendeth to the poore-weakling Printed in the yeere of our Lord M.DC.XXV A Iust and Necessarie APOLOGIE THE cryme of Heresy none ought patiently to indure sayd Ierom of ould and that not without cause For whereas in other accusations eyther a mans goods or good name or bodily life at the most is indaungered in this the life of the soul which fayth is commeth in question But well it is for the servants of Iesus Christ that they have him their gratious Lord and Saviour for their Iudg by whose alone judgment notwithstanding all mens prejudices they shall stand or fall for ever And if any others any where surely I and they with me have need to get this divine comfort deeplie printed in our hearts whose profession giues occasion to many as doth our condition liberty unto all to spare no severitie of censure upon us Four sorts of heavie freinds we have found and felt in sorrowfull experience wheresoever we have become The first whereof is the unhallowed multitude who living without God in the world and walking themselvs perversly and in the workes of darknes cannot but hate as the light it self so all those who haue receaved grace of God to walke therein with good conscience And as the Apostles in their dayes were everie where most vexed with the hatred of the unbeleeving Iewes their own countrymen so are we by the like of ours like mynded Of whom whilst the most do want their countrie for causes so unlike unto ours no marvayl though there be no better concurrance of eyther affection or action between us The second is of them who are enamoured on that Romish Hierarchie as on a stately and potent Ladie Against which and for the holy presbyteriall government as Christs institution by his Apostles whilst we doe in word and deed give a free full testimonie alasse with how many and how great waves of affliction are we overwhelmed by their â—atred and power Demâ—trius of Ephesus with his Silver-smiths was of all other men to the Apostle Paul opposing himself to the Majestie of Diana and theâ—â— profit withall the most infestuous And who will marvayl if we nothing obsequioâ—s to the Hierarchicall Diana in her self magnificent enough enough advantageable unto hers be abhominable unto this kinde of people aboue all others even Atheists Papists and most flagitious persons not excepted whom they haue devout enough and over unto that Goddesse A third kinde is of those who so servily inbondage themselues and their consciences either to the edicts of Princes or to the determinations of certaine doctors or to both these jointly as that they think nothing well done in case of Râ—ligion which eyther these teach not or they commaund not and on the other side almost any thing warrantable which is commended by the one of them or commaunded by the other And as of these some are so transported with waâ—pish zeale as they can scarcely without a fit of an ague eyther speak to or think of him who a litle steps out of their troad so others of them are so cunning and wote so well how to make their market that though they be indeed almost like mynded with us in all things yet do they vehemently affect unchristian emnitie with us not because they themselues judge us so deserving but others whom therein they think it a poynt of their wisdom to gratify The fourth and last sorte are they who through credulitie and lightnes of beleif haue their ears open to the false and feigned suggestions of slaunderous tongues These men whilst they are over good and easie towards the evill and injurious unto whom they give credence become injurious themselus to the good and innocent though in truth it be hard to say unto which of three they doe the greatest wrong whether to their brethren of whom they causelesly conceaue amisse whilst either they greedily devour or easily receave such false reports vituperies as venemous tongues spit out against them or to their own souls which they thereby make accessorie to others mallice or to the calumniators themselus whom they put in heart to go bouldly on in reproaching the innocent whilst they know where to finde receavers for their slaunders as do theeues for their stoln goods Now alasse what sufficient bulwark of defence haue we poore people to oppose unto the violence of so many and mightie adversaries First and most as a brazen wall 〈◊〉 consâ—â—ence before God and men so farre as humain frailtie will permit pure and unsteyned Next thine equanimitie joyned with wisdom godly and christian Reader for whose cause we haue peâ—â—ed and published this our just and necessarie defence lest being circumvented by prejudice thou mayst happen to hate that whereof thou art ignorant then which nothing in Tertullians judgment is more uniust no not though the thing in it self iustly deserue hatred By this we do earnestly crave that as thou safely mayst so thou wilst ingenuously passe sentence upon us and our profession and not by the unsavourie reportes eyther in word or writing of our adversaries whomsoever who do most commonly take libertie to suggest against us underlings not what in truth conscience they should but what eyther fame reporteth or ignorance suspecteth or mallice inventeth or proud contempt deems suiteing with our meannes and simplicitie Two opprobries amongst others infinite haue beene of late by our adversaries cast upon us by which we are not onely occasioned but after a sorte necessitated to the publishing of this our Apologie lest by not resuting such criminations so great and greivous we should seeme to acknowledg a cryme as Cyprian speaketh The former by some of those who in our owne countrie are reputed the cheif Masters and Patrons both of Religion truth by whom there hath been not a flying bruit spread amongst the multitude but a solemn accusation to them in speciall authoritie framed against us First that we lewd Brownists do refuse and reject one of the Sacraments secondly that we haue amongst us no ecclesiasticall ministrie but doe giue libertie to everie mechanicall person to preach publiquely in the church Thirdly that we are in errour about the verie Trinitie Fourthly and lastly that being become so odious to the magistrates here as that we are by violence to be driven the countrie we are now constreyned to seek some other and farr parte of the world to settle in The other contumelie is in a Duch Rhime without name framed it may be and as commonly it comes to passe between the cup and the
so to do sundrie things by vertue of their office but because that is not sufficient neither do they indeed fulfill their publique and church office office which in the Lord they have receaved except as privately and and in their consistorie so also and that specially publiquely and in the face of the congregation they exequute the same 2. The Apostle beseecheth them of Thessalonica that they would in love highly esteem for their works sake not onely them which laboured among them to wit in doctrine but them also which were over them in the Lord and admonished them But of the work of their Elders which govern the Reformed churches must needs be ignorant neither doe or can they know whether they be good or bad Their pastours they do prosequute with due love honour out of their own certain knowledg of them and their work but their Elders onely by hearsay Lastly the same Apostle warneth the Elders of â—phesus that they attend take heed to the whole flock in which they were made Bishops But it cannot be that he should ministerially as he ought feed the whole church whose voice the greatest part thereof never so much as once heareth To lead or receav a sheâ—p now and then into the sheepfould to confirm one that is weak or correct one that strayeth and that apart from the flock is in no wise to feed the whole flock as the Apostle requireth And that this point may be made the more plain let us discend unto some such particulars as in which the Elders office seemeth specially to consist And they are the admitting of members into the church upon profession of faith made and the reproving and censuring of obstinate offenders whether sinning publiquely or privately with scandall As we willingly leave the exequut on and administration of these things to the Elders alone in the setled and well ordered state of the church so do we deny plainly that they are or can be rightly and orderly done but with the peoples privatâ—e and consent For the first Christ the Lord gave in charge to his Apostles to preach in his name remission of sins and therewith life eternall and that such Iewes or Gentiles as should beleiv and repent viz. professe holily faith and repentance for to judg of the heart is Gods prerogative they should receav into the fellowship of the Church and baptize And that these all and everie of them were publiquely and in the face of the congregation to be administred the Acts of the Apostles do plentâ—ously make known And if Baptism the consequent of the confession of faith in them baptized and the badg of our consociation with Christ and his Church be to be celebrated publiquely why is not the profession of saith proportionably although by the formerly baptized through a kinde of unorderly anticipation to be made publiquely also and therewithall the consociation ecclesiasticall as the former The covenant privately made and the sâ—al publiquely annexed are disproportionate I further add that since persons admitted into the Church are by the whole bodie if not of enemies at least of strangers become and are to be reputed bâ—ethren â—n Christ most nearly joyned and they with whom they are to call upon one common Father publiquely to participate of one holy bread and with whom they are to have all things even bodily goods after a sort common as everie one hath need it seemeth most equall that not onely the Presbyters the churches servants under Christ but the whole commonaltie also should take knowledg in their persons both of their holy profession of faith and voluntarie submission made as unto Christ himself so to his most holy institutions in his Church To come to the second head And 1. those who sin that is with publique scandall rebuke publiquely sayth the Apostle that others also may fear And if the Elders themselvs of whom he speaketh for whose credit the greatest care is to be taken much more any other as Beza rightly observeth And that not for this cause alone that when the punishment comes to one the fear might reach unto many which yet wise men in all publique exequutions would haue carefully provided for but also that both he that so sinneth may be the more ashamed and others both within and without may withall take knowledg how litle indulgent the Church is to her own dearest ones in their enormous sins 2. With this also it well conforteth that Christ the onely Doctour of his Church would haue not onely sins scandalous committed in publique publiquely reproved and before the multitude but even those which are private obstinately persisted in when he saith Tell the Church c. I am not ignorant how diversly divers men do interpret these words whilst some by the Church do understand the civill come of the Magistrate others the Hierarchicall Bishop with his officials others the senate of Elders excluding the people And thus whilst these strive for the power and name withall of the church amongst themselvs the church indeed and which Christ the Lord meaneth is well nigh stripped both of power and name The first of these three interpretations I will not trouble my self with as being almost of all and that worthily expleded and rejected and aboundantly refuted by divers learned men the two latter are to be aslauâ—tâ—d with almost the same weapons The former of these two though it be in it self the more different from Christs meaning yet comes it in this circumstance now in consideration the nearer the truth in our judgment considered in its exequution since neither the Bishops nor their officials Chauncelours Commisaries or other Court-keepers do exclude the people from their consistories and courts but to offer themselvs in their publique judgments and censures to the veâ—w of all who please to be present thereat And I think 〈…〉 of either amongst Gentiles or Iewes or Christians be it spoken without offence before this last age that publique judgments and other acts of publique nature as these are should be privately exercised and without the peoples privitie It was not so in Israel of ould where by Gods appointment the Elders were to sit and judg in the gates of the cittie nor in the synagogues themselvs from which manie are of minde how truly I will not say that the Christian Eldership was derived after the Roman tyrannie had confined into them the Iewes civill conventions and judgments nor in the primative church no not in some ages after the Apostles as might easily be proved out of Tertullian Cyptian and others if I would trie the matter in that court but it is much more safe as Austin saith to walke by the divine Scriptures And first the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 church originally Greek answering to the Hebrew 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth primarily and properly signifie a convention of citizens called from their houses by the publâ—que câ—yer either to hear some publique
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