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
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
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
and government of the cittie of God and essentiall administration of the same But to give more ful satisfaction to the indifferent reader it seems worth the labour to descend particularly to a few and the same the cheifest objections made on the contrarie behalf And of them that which may and ought to be said touching the Church of Israel its condition compared with the christian churches seems to deserve the first place And touching it first the constitution of the Church of Israel is not to be considered in that whole much lesse apostaticall nation but in holy Abraham from whom it came in whom it was holy as the lump in the first fruits the branches in the holy root and that by vertue of the gratious covenant I will be thy God the God of thy seed first contracted with Abraham himself after renued with his seed whole Israell But now to affirm any such thing of the whole English nation were foolish to prove it impossible 2. God doth not now a daies select seveâ— from others as his peculiar anie whole nation or people as sometimes he did the people of Israel both ecclesiastically civilly but in everie nation they who feare God work righteousnes are accepted of him These in what natioÌ„ soever combyning together in holy covenant and worshiping God after the prescript of his H. word are that holy nation the common wealth of Israel the Israel of God the temple tabernacle of the living God in which he hath promised to dwell these he would have scattered in all places of the world to hould intercourse with the men of the world in the common affairs of this life for their gaming if it may be unto Christ God adding dayly unto the church such as should be saved Whereas on the contrarie unto the church of England whereof all natural English are together at once made members it can hardly be if at all that anie at anie time should be added 3. The verie land of Canaan was legally holy the land of the Lords inheritance whose fruit was to be circumcised her sabbaths kept by the Lords appointment in which alone by divine â—â—ght 〈◊〉 were to be payed And as holy things are not to be mingled with or prostâ—tuted unto prophane so neither was anie place in this land to be permitted unto prophane persons to dwell in The seven prophane nations which formerly had inhabited it were altogether to be destroyed by the Israelites being to possesse it for their inheritance neither was mercie to be shewed them After if any whether born in the land or strangers did ought with an high hand he was to be cut off from among his people Herewith accords that of David the king I will betime destroy all the wicked of the land Lastly â—e that did not seek the Lord God of Israell with all his heart was to be put 〈◊〉 death whether small or great whether man or woman Far be it from Godly princes other potentates in the world to think that it behooveth them in this rigorous manner to deal with their subjects although there want not who partly from a preposterous Iudaizeing zeal partly to serv their own ambition cease not to inculcate unto the kings of the earth above that is meet the examples of the kings of Iudah 4. It is not true that the kings of Iudah or Israel did constâ—â—yn any into the church by force or compel them to undergo the condition of members but only being members to do their dutie All the Israelâ—tes and posteritie of Iakob had their part in the Lords covenant unto which also they were bound to stand under perill of cutting off from the Lords people both spiritually bodily according to the dispensation of the ould Testament in the land of Canaan But of this our question is not for the present That neither is to be considered whether king David Salomon Iehosaphat others did force circumcision other Mosaicall institutions upon the Edomâ—tes Ammonites and others by them subdued held in civill subjection or whether they compelled them by coactive lawes would they nould they fit or unfit into the Church of God That this was so cannot be affirmed with modestie which yet except it so were hath nothing in it which eâ—ther can hurte our cause or help our adversaries Lastly he who well weigheth with himself what legall and typicall holines was in use of old in Israel shadowing out the true spâ—ritual holines and withall by how much both the more clear revelat on of heavenly things more plenteous grace of the spirit â—s afforded to the churches since Christ then was formerly to Israel he shall see manie things making for the tolerating of much in Israel which in us 〈◊〉 plainly intollerable and that God will not use that patience long-suffering towards any church now nor permit or wink at those things in it which for the hardnes of their hearts he bore in that ancient people The parable of the tares Matth. 13. followeth with which as with some thunderboult men both learned and unlearned think us beaten all to fitters But first these words Let both grow togither till the harvest v. 30. froÌ„ which alone they do dispute Christ the Lord doth not expound nor meddle with in the opening of the parable from them therefore nothing firm can be concluded 2. Christ himâ—elf interprets the feild not the Churh but the world v. 38. as also the harvest not the end of the Church but of the world v. 39. And if by the world you understand the Church you must needs say that Christ in the expounding of one parable used another 3. Both the text it self reason of the thing do plainly teach that he doth not speak at all of excommunication which servs for the bettering of the tares but of their finall rooting up to perdâ—tion Lastly admit Christ spake of men apparently wicked in the Church either not to be excommunicated in certain cases which with Gellius Snecanus I confidently denie or not excommunicated as they ought to be therefore to be born of private members the former of which is too ordinarie especially in Churches enjoying peace prosperitie the latter of which the Church not being desperately bent on evill I easily assent to yet doth this place affoard no medicine for our grief which ariseth not from any corrupt or negligent administration of the Churches discipline thorough the carâ—lesnes or want of wisdom it may be too much wisdom such as it is of the administers thereof which are personall things but from the verie constitution of the church it self subject of ecclesiasticall both government and power Yea I ad unto all these things that we for our parts are willing in the busines and controversie in hand to appeal unto the tribunall of this verie parable and that
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
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