the Church as hee alloweth to prophesie in the Church that is as two or three of the Prophets may speak by course in one Assembly so may two or three speak by course in a strange tongue so that one interpret 1 Cor 14. 27 29. Moreover whereas it is supposed by our dissenting brethren that all or most of the Church women excepted did prophesie they must upon the very same ground suppose that all or most of the Church women excepted spake strange tongues in the Church For in the same place where 't is said that every one of them had a Doctrine and Revelation 't is said also that every one of them had a tongue and an Interpretation 1. Cor 14. 26. Which tongues considered and compared together it will be found that if the reasons hold good and the consequences be valid which are brought for the prophesying of gifted members out of office and that therein they have the Church of Corinth a president the like reasons and al 's strong consequences will prove that any two or three of a Church who shall happilie have the gift of strange tongues may speak by course in the Church so that one Interpret and that the Church of Corinth is as good a president for this as for the other Let our Brethren therefore either make both these gifts prophesie and tongues in the Church of Corinth to bee extraordinary and miraculous and so neither of them to bee an ordinary president or otherwise they must make them both to be set forth for ordinary Patterns and presidents and so begin to cry up tongues as well as prophesying for if the gift of prophesie be such as men may attaine by industrie and study so is the gift of tongues I know no way to loose the knot without acknowledging that both the gift of tongues and that of prophesie were extraordinary and miraculous which is the truth These are the reasons which I lean to in this matter I come next to answere Objections The first three Objections I finde in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 concerning Ordination But I shall answere other Objections also omitted there but which have been objected by others Object 1. The Prophets 1 Cor 14 were not immediatlie inspired with prediction for women that were so inspired might deliver their prophesie in the Church but there women are forbidden to speak vers 34. Answ 1. But where finde we that women which were prophetesses and immediately inspired were allowed to deliver their prophesie in the Church I suppose he had a respect to 1 Cor 11. 5. But every woman that prayeth or prophesieth with her head covered dishonoureth her head which is meaned of the publicke Assemblie for the Apostle is speaking of covering or uncovering the head in the Church But diverse Interpreters understand here by a woman that prayeth or prophesieth a woman that joyneth as a hearer in the publicke Assemblie and so vers 4. by a man that prayeth or prophesieth a man that is a hearer and joyneth in the ordinances So that the Geneva annotation upon verse 5. gives a good sence of that Text That women which shew themselves in publick and ecclesiasticall Assemblies without the signe and token of their subjection that is to saâ—… uncovered shame themselves See more for thâ—…s in Junius his annotations on the Arabike version in that place â—… If the Apostle by prophesying 1 Cor 11. 4. 5. Understand prophesying by immediate inspiration then the Objection may bee retorted and turned into an Argument against the Objectors For the sence of the word prophesying in the 11. Chap may give light to the word prophesying in the 14. Chap. 3. Peter Martyr loc com eccles 4. cap 1. Is indeed of opinion that women which were prophetesses and extraordinarly inspired might spâ—…ak in the Church provided that their heads were covered in token of foeminine subjection and that the forbidding of women to speak in the Church extendeth to such and so hee reconcileth 1 Cor. 14. 34. 1 Tim. 2. 13. with 2 Cor 11. 5. I doubt his opinion in this particular is not well grounded onely so farre I make use of it that if 1 Cor 11. 5. be meant of prophetesses praying or prophesying in the Church which the Objector hath to prove Then certainely the forbidding of women to speak in the Church cannot be understood universallie but with a reserve and exception of extraordinary cases But how can this exception of prophetesses consist with with the Text Let your women keep silence in the Church Why 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Your women they had prophesying women as is supposed by these of the other opinion from 1 Cor 11. 5. Nay even your women must be silent saith the Apostle and the reasons which he addeth are so universall as to comdrehend even prophetesses they are commanded to be under obedience and to be in subjection which Martyr himselfe noteth holds true of prophesying women as well as others and that for that cause their heads were to be covered Another reason is added 1 Tim. 2. 14. Adam was not deceaved but the woman being deceaved was in the transgression It might be feared saith P. Martyr if women were permitted to speak in the Church Sathan should returne to his first wyle and deceave the man by the woman Surely he that made use of Evah might also make use of a prophesying woman to deceave and so much the more because now since the fall both man and woman are more subject to tentation So that both the Apostles command and the reasons of it seem plainly to exclude even prophesying women from speaking in the Church and if they be allowed to deliver extraordinary prophesies and revelations in the Church why not also to prophesie as other gifted members If that which is greater be allowed them why not that which is lesse And if prophetesses be excepted from the rule 1 Cor 14. 34. Why not also other women of excellent gifts Object 2. The Apostle 1 Cor. 14. 24 26. speaks of prophesie as a gift in all or most of the members of the Church and forbids it to none but women Answ 1. I have already proved from 1 Cor 12. 28 29. and 13. 2. and 14. 6. that prophesie even in those dayes was not a common but a rare and singular gift So ibid vers 5 when he saith I would that all spake with tongues but rather that yee prophesied hee intimateth that all of them did not prophesie 2. When the Apostle speaks by way of supposition vers 24 But if all prophesie this proves not that all did prophesie neither can the very supposition bee understood universally For if an unbeleever had come into their Assembly and heard all and every one of them prophesying sure he had been so farre from being wonne thereby that he had been more alienated from such a confusion 3. That which gives greatest collour to the Objection is vers 26. When yee come together every one of you hath
sure consenting or not consenting in a matter Ecclesiasticall ought to be as free if not more free then in a matter civill Object 4. This course may prove very dangerous for an apostatizing Congregation for a people inclining to Heresie or Schisme will not consent to the admission of an orthodox and sound Minister Answ. 1. The intrusion of Ministers against the Congregations will doth more generally and universally draw after it great evils and inconveniences 2. The corruptions of many Patrons and peradventure also some Presbyteries may be more powerfull to intrude insufficient or unsound Ministers then the unsoundnesse or errour of this or that particular Congregation can be to hinder the admission of them that are sound 3. We shall heartily accord that a hereticall or a Schismaticall Church hath not just right to the liberty and priviledge of a sound Church 4. Zanchius in 4. praec col 784. Would have a Congregation infected with Heresie or Superstition before there bee a Ministery setled among them to be first convinced of their error by some other Pastor sent unto them by the Christian Magistrate for a time and extraordinarly as a kinde of Evangelist At vero saith he cum constitutae sunt formatae verae Ecclesiae cur tune saltem non relinquitur illis libertas eligendi suos Pastores Object 5. People do often erre in their choise and cannot judge of the qualifications and abilities of Pastors but follow blindly the humors of their Lords or leaders Answ 1. We must beleeve what Christ saith Iohn 10 4 5. That his sheep know his voice and a stranger they will not follow but will flee from him 2. There are also in Presbyteries and in all Judicatories some leading men whose judgement is much respected and hearkened unto 3. Hee that followeth another is ever blind A people may follow leading mâ—…n and yet see with their own eyes too 4. When Bellarmine objecteth that a people cannot judge whether a man be fit for the Ministery Iunius animad Contr 5. lib 1. cap 7. not 24. Answereth that the Congregation judgeth not simply and absolutly whether one be fit for the Ministery but whether he be fit to serve in the Ministery among them VVhich two are so different that of two men offered to a Congregation he that is absolutely and simply the best qualifyed for the Ministery is not to bee for that cause admitted hic nunc but hee who is fittest for that Congregation Now a rude and ignorant people can judge which of the two speaketh best to their capacity and edificatition 5. VVhen any Congregation makes choise of an unfit or dangerous person against whom there is just exception to be made they must not therefore be robbed of their right but called upon to make a better choise This right people had from a Pope Greg Mag Epist lib. 6. Epist 38. Habitatores Lucensis civitatis quendam ad nos Presbyterum adduxerunt quì eis debuisset Episcopus ordinari Sed quia mimine dignus inventus est nec diu sine proprio possunt consistere sacerdote a nobis admoniti in seâ—…inio promiserunt alium studiose quâ—…rere c. Object 6. Seldome or never shall a Congregation bee found all of one minde and because this might bee answered in the words of Gregorius de valentia in tam secundae disput 7. quaest 5. punct 5. Nam moraliter loquendo illud tota communitas facere censetur quod facit major ipsius pars Therefore to make the objection stronger it may be further added that oftentimes the greater part shall overcome the better part because in every corporation there are more bad then good more foolish then wise This inconveniencie is objected by Bellarmine de Clericis cap 7. who tells us further that popular elections are subject to tumults and seditions We answer with Iunius ubi supranot 23. 27. first inconveniences do also follow upon elections made by Presbyteries and Patrons without the peoples consent 2. De incommodis prudenter curandis non dere sanctâ mutandâ temere sapientes videre opportuit 3. For avoiding inconvenience of this kinde it is to be remembred that the Congregation ought to be keeped in unity and order so far as may be by the directions and precedence of their Elders and by the assistance of Brethren chosen out of other Churches when need so requireth 4. Zanchius ubi supra col 783. answereth out of Calvin praesideant plebi in electione alii Pastores cum ipsis etiam Magistratus conjugatur qui compescat tumultuantes seditiosos VVherein there is great need of caution lest under pretence of suppressing tumults the Churches libertie of consenting or not consenting be taken away As upon the other part the Election is not to be wholly and solely permitted to the multitude or body of the Church which is the meaning of the 13. Canon of the counsell of Laodicaea as it is expounded by Osiander Gerhard Iunius and othâ—…rs 5. When a Congregation is rent asunder and cannot agree among themselves this evill may bâ—…e helped in Subordinate though not in Independent Churches for the higher consistories the Presbyteries and Assemblies of the Church can end the controversie and determine the case after hearing of both siâ—…es Object 8. As for that which may reflect on Ministers that have not the peoples consent 7. Answ It is ordination that maketh men Ministers And the want of the Churches suffrage cannot hinder their being Ministers it concludeth onely that they did not ritè and ordinatè enter into their Ministery hic nunc in such a Church 2. This also is helped by a posterior approbation of the Church as a woman marrying a man unwillingly yet after loving him as her husband removeth that impediment I conclude with a passage out of the Ecclesiasticall discipline of the reformed Churches in France cap 1. The silence of the people none contradicting shall be taken for an expresse consent but in case there aryse any Contention and hee that is named should be lyked by the consistory and disliked by the people or by most part of them his reception is then to be delayed and report of all to bee made unto the conference or provicniall Synod to consider aswell the justification of him that is named as of his rejection And altho he that is named should there be justified yet is he not to bee made or given as a Pastor to the people against their will nor to the dislike displeasure and discontent of most of them Nay the Popish French Church hath no lesse zealously stood for their liberty in this point in so much that the intrusion of men into Ecâ—…lesiasticall charges by the Pope himself hath been openly opposed as shall most fully appeare to any who shall read the book intituled Pro libertate Ecclesiae Gallicanae adversus Romanam aulam defensio Parisiensis curiae Lodo vico undecimo Gallorum Regi quondam oblata In which they do assert against the Papall
to plant vacand Churches upon the sute and calling of the Congregation In the fourth place the point is confirmed from sound reason For 1. It is very expedient for the credite and better successe of the Ministery that a Bishop have a good name and testimony even among them that are without as the Apostle teacheth 1 Tim. 3. 7. It is much more necessary that he bee well lyked and approved of them that are within the Church 2. It is a common maxime among the Fathers Schoolmen and Summists Quod ad omnes pertinct ommium consensu siere debet 3. As the free consent of people in the Election is a great obligation and ingagement both to them to Subject themselves in Christian and willing obedience to him whom they have willingly chosen to be over them in the Lord and to the person elected to love them and to offer up himselfe gladly upon the service and sacrifice of their faith So where this obligation or mutuall union of the hearts of Pastor and People is wanting mutuall dueties are not done 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but as it were by constraint and necessity they in the mean time drawing back from the yoke and hee at the best watching over them not with joy but with grief and sorrow of heart 4. In stead of peace and harmony there shall be contention and contradiction Gerhard tom 6. pag 105. Ministros vocaricum consensu suffragiis Ecclesiae cui praeficiuntur alit mutuam concordiam inter auditores Pastores summe necessariam a movet etiam dissidia ex neglectu hujus ordinis metuenda 5. It breadeth great peace and confidence when one is thus called Whittaker de Ecclesiâ quaest 5. cap 6. defendeth the calling of Luther Zuinglius Oecolampadius c. Upon this ground quia sunt a populis gregibus vocati 6. Experience hath made men to know the comfortable fruits of free Election and the unhappie successe of violent intrusion Constantius the sonne of Constantine did put Orthodox Bishops from their places and substitute Arrians in their roome with the contradiction and reluctation of the Churches The like did Papists in the Palatinat and other places where their Dagon was set up againe So did the authors and urgers of the Interim in Germany So did the Prelats in Scotland England Ireland Upon all which intrusions many unspeakable evils did follow If wee after a second Reformation should now permit violent intrusions this might well be a prologue to much coâ—…fusion and disorder Lastly I argue from the confessions of adversaries themselves we have cited before the confession of Bilson and of the author of the history of Episcopacy and of Salméron I will adde Peresius de traditionibus who undertaketh to confute the Protestant tenent That it belongeth to the people to elect or reject their Ministers Hee argueth from antiquity and yet in that same argumentation he is constrained to speak for us For speaking of the three Bishops which by the ancient Canons might ordain a Bishop he sayeth Verum tamen est quod Episcopi isti qui ad electionem Congregabantur consensum expectabant cleri populiut in concilio carthaginensi quarto refertur qui consensus magis erat testificatio vitae ejus qui erat ordinandus signum quoddam expressivum ejus desiderii quod volebat Paulus quando bonum testimonium populi dicebat expectandum ante ordinationem Et infra Hoc enim modo magis pretiosus esset illis praelatus magisque amabilis ne cogerentur inviti inutiles homines inter dum perniciosos suis sudoribus alere And Answering to the passage of Cyprian lib 2. Epist 5. he sayeth That tho hee hath not read of it yet forte erat mos tempore ejus in Ecclesiis Hispaniarum for they were two Spanish Bishops of whom Cyprian writs in that Epistle ut aliqui ex populo vocem haberent electivam Quod vero dicit populum posse recusare indignos etiam fassi sumus quantum ad Electionem si indignitas ordinandi sit not a populo perniciosa But what sayeth the Canon law it selfe Decr part 1. dest 62. Electio clericorum est petitio plebis He was a Popish Archbishop who condescended that the city of Magdeburg should have jus vocandi câ—…nstituendi Ecclesiae Ministros Neither would the city admit of peace without this condition Thuan hist lib 83. pag 85. I had almost forgot D Feild of the Church lib 5. cap 54. Confessing plainly that each People and Church stand free by Gods law to admitte maintain and obey no man as their Pastor without their lyking and that the peoples election by themselves or their rulers dependeth on the first principles of humane fellowships and Assemblies For which cause tho Bishops by Gods law have power to examine and ordain before any man be placed to take charge of Souls yet bave they no power to impose a Pastor upon any Church against their wills Hee citeth diverse testimonies of antiquity to shew that the ancient Elections were by the Church or the greater part thereof It remaineth to answer some objections And first it is objected That this is a tenent of Anabaptists Independents and Separatists Ans 1. But shall we condemne these truthes which either they or Papists or Arrians doe hold Quid est saith Cyprian quia hoc facit Novatianus ut nos non putemus esse faciendum We may goe one myle with the Scriptures though we goe not two myles with the Independents or three myles with the Anabaptists or Separatists 2. Neither in this same point of Elections doe we homologat with them who give to the collective body of the Church women and children under age onely excepted the power of decisive vote and suffrage in Elections we give the vote onely to the Eldership or Church representative so that they carrie along with them the consent of the Major or better part of the Congregation Gamachaeus in primam secundae quaest 15 tells us out of Thomas this difference betwixt consent and election that though every choosing bea consenting yetevery consenting is not a choosing The liberty of consent is one thing counsell or deliberation another thing The power of a decisive voice in court or judicatory a third thing I speak of a constituted Church for where there is not yet an Eldership there can be no such distinction yet however bee there an Eldership or bee there none the Churches consent must be had The first of these we ascribe to the whole Church without whose knowledge and consent Ministers may not be intruded The second to the ablest and wisest men of the Congregation especially to Magistrates with whose especiall advice privity and deliberation the mater ought to be managed The third which is the formall and consistoriall determination of the case of election consisteth in the votes of the Eldership Their way is much different from this who would have the matter prepared by the conference and
ordinary Object 7. But that Text The Spirits of the Prophets are subject to the Prophets is applyed by many Presbyteriall writers for the upholding the authority of Classes and Synods which is not a good argument of these prophets if these Prophets were extraordinary Answ. This makes the argument nothing the weaker but so much the stronger For if Prophets who were immediatly inspired were to be subject to the examination and judgment â—…nd censure of other Prophets and if Paul and Barnabas gave an account before the Apostles and Elders at Jerusalem of their doctrine so much opposed by some at Antioh Acts 15. and if Peter being accused for going in to the uncircumcised was put to make his defence to them at Jerusalem Acts 11. then à fortiori it doth much more become ordinary Pastors and Teachers to submit to the judgment of an Assembly of Pastors and Teachers And generally as in civil justice 't is a good and equall rule that a man be judged per pares so proportionably in Church censures it will hold among Church officers or Ministers that they should be judged per pares an Apostle by the Apostles a Prophet by the Prophets an Elder by the Elders Object 8. Iudas and Stlas are called Prophets Acts 15. 32. and they exhorted the Church yet they were out of office for they are distinguished from the Apostles and Elders and said to be chiefe men among the Brethren vers 22. Answ 1. This president will carry the prophesying Brethren very high for Silas is reckoned by Divines to have been an Evangelist which may be collected from his travelling through so many places with Paul for spreading the Gospell Acts 16. 17. Act 17. 4 10. 14 15. Act. 18. 5. others think hee had a Ministeriall charge at Jerusalem but the former opinion seems to be better grounded 2. The word Brethren and Brother does not ever note such as were out of office in the Church but 't is diverse times used and so I take it here of such as were neither fixed as Elders nor so eminent in the Church as Apostles but had speciâ—…l and extraordinary employments or administrations in the Church as 2 Cor 8. 18. 22 23 1 Cor 16. 12. 2 Cor 1. 1. Heb 13. 23. 1 Cor 1. 1. 1 Pet 5. 12. Ephes 6. 21. Col 4. 7. Philem 1. 20. From which places it is manifest that the Apostles fellow labourers in their extraordinary administrations are often called Brethren and among these Brethren Iudas and Silas were chiefe men either for the greatnesse of their gifts or more aboundant labours And now in the close my advise and exhortationis unto such Brethren as take upon them to preach or prophesie neither being nor intending to be ordained to the Ministery that they would yet take them to serious second thoughts of this businesse and seeing that prophesying which they take for their president hath been so clearly proved to have been extraordinary seeing also Christ hath appointed Pastors and Teachers for the ordinary work of the publicke teaching edifying the Church and perfecting the Saints Ephes 4. 11. 12. which ordinance is sufficient for that end those Brethren should do well to improve their gifts in another way by writing and by occasionall exhorting admonishing instructing reproving comforting others in that fraternall manner which is sutable to Christians out of office If they desire any other work in the Church let them desire the Pastorall office and offer themselves to tryall in order thereunto for as Greg Nazianzen saith orat 7. Christ hath appointed this order in his Church that the flocke may be one thing Pastors another thing And again 't is a great businesse to teach but it is safe and harmlesse to learn why makest thou thy selfe a Pastor when thou art one of the flock CHAP. VI. Whether any other but a Minister lawfully called and ordained may administer the Sacraments Baptisme and the Lords supper THe Socinians and the Erastian Crutch-maker before mentioned so plead against the necessity of Ordination that they held it lawfull and free to gifted persons not ordained not onely to preach but to administer the Sacraments whether they extend this to women as well as men I know not Peradventure they will borrow from the Pagans those shee priests whom Gellius out of Cicero cals Antistitas not Antistites or happilie they hold with the old Pepuzians that women may both preach and administer the Sacraments at least if they may not speak in the Church because that is forbidden 1 Cor. 14. 32. although some are so bold as to restrict that prohibition to married women whereof they think they have some colour from the context that yet they may both preach and administer the Sacraments in private places And if there be no more necessary to one that preacheth or ministereth the Sacraments but onely gifts and abilities how can they avoid to allow gifted women as well as gifted men to performe these holy things But it is justly held by the reformed Churches and ordered in the Directorie of Worship agreed upon by both Kingdoms and mentioned also in the late Confession of faith chap 27. that neither Baptisme nor the Lords Supper may be dispensed by any but by a Minister of the Word lawfullie ordained Nay say the soundest Protestant writers not upon pretence of whatsoever necessitie be it among Iews Turks Pagans or to children dying or the like The arguments I lean to are these 1. God hath appointed the Minister of the word lawfully called and ordained and no other to bee the stewards and dispensers of the mysteries of Christ 1 Cor 4. 1. Let a man so account of us as of the Ministers of Christ and Stewards of the mysteries of God Moreover it is required of Stewards that a man be found faithfull Which the Apostle doeth not onely apply to himselfe and Apollo vers 6. where by the way it may be remembred that Apollo was neither an Apostle nor Evangelist but a powerfull Minister of the Gospell and to Sosthenes as appeareth by comparing the Text new cited with 1 Cor 1. 1. but he also applyeth the same to every lawfull Bishop or ordinary Minister Tit. 1. 7. for a Bishop must be blamelesse as the steward of God and this steward is ordained vers 5. So Luke 12. 42. Who then is that faithfull and wise steward whom his Lord shall make ruler over his houshold to give them their portion of meat in due season 'T is not Christs will that any one of the houshold who is faithfull wise and discreet may take upon him the stewards office to dispense meat to the rest But there is a steward constituted and appointed for that purpose There are stewards appointed in the Church which is the house of the living God and those to continue till the coming of Christ ibid vers 43. 46. and there is nothing which more properly belongeth to the Ecclesiasticall stewards then the dispensation of the Sacraments 2. Ministers lawfully
not to apply their power for reducing them If this be not to care for mens own things not for the things of Christ what is And must the Magistrat purchase or hold them quiet of the state at so dear a rate as the lose of many soules What saith Mr. Williams himself Bloudy Tenent chap. 33. It is a truth the mischief of a blinde Pharisie blinde guidance is greater then if he acted treasons murderers c. And the lose of one soule by his seduction is a greater mischief then if he blew up Parliaments and cut the throats of Kings or Emperours so precious is that invaluable Iewel of â—… Soule I could wish this written in marble or recorded upon the Parliament walls as the confession of one who hath pleaded most for liberty and tolleration from the Magistrat to soule murthering Hereticks and deceavers But if any Magistrates will not have respect to the honour of God and salvation of soules let them take heed to their own interest When the Church of Christ sinketh in a State let not that State thinke to swimme Religion and Righteousnesse must flourish or fade away stand or fall together They who are false to God shall not be faithfull to men It was a pious saying of Constantine Quomodo fidem praestabunt Imperatoâ—…i inviolatam qui Deo sunt persidi 'T is more then paradoxall and I fear no lesse then Atheisticall which Mr. Williams chap. 70. of the Bloudy Tenent holds viz. that a false Religion and Worship will not hurt the civill State incase the worshippers break no civill Law 4. That Socinian principle doth now passe forâ—… good among divers Sectaries that a man is bound to believe no more then by his reason hee can comprehend Mr. I Goodwin in his 38. Quaerees concerning the Ordinance for the preventing of the growing and spreading of Heresies quaest 29. tells us that if reason ought not to regulat or limit men about the object or matter of their believing then are they bound to believe these things concerning which there is no ground or reason at all why they should be believed As if this being understood of humane or naturall reason were an absurdity Divine Revelation in Scripture or thus saith the Lord is the ground or reason of believing or as School men speak the Objectum formale fidei But wee are bound to believe because of thus saith the Lord some things which we are not able to comprehend by our reason for instance The Trinity of persons in the God head the incarnation of the Sonne of God his conception of a Virgin the union of two natures of God and man in one person It is therefore a question tending of it self to the subversion of the Christian faith and so of piety which that Quaerist there propoundeth viz. Whether ought any man at least in sensu comsito to beleeve the deepest or highest mysterie in Religion any further or any otherwise then as and as farre as hee hath reason to judge it to be a truth The same writer in his Hagiomastix sect 90. tells us that this is sound Divinitie that reason ought to be every mans leader guide and director in his faith or about what he is or ought to beleeve and that no maâ—… ought to leap witâ—… his faith till he hath looked with his reason and discovered what is meet to be beleeved what not If this be good Divinity then Pauls Divinity is not good Rom. 8. 7. 1 Cor 2. 14. 2 Cor 10. 5. 5. That the onely right Reformation under the Gospell is the mortifying destroying and utter abolishing out of the faithfull and elect all that sinne corruption lust evill that did flow in upon them through the fall of Adam This is true Gospel Reformation saith Mr. Dell Serm. on Heb. 9. 10. and besides this I know no other And after pag. 11 Christ dying for us is our redemption Christ dwelling and living in us is our Reformation Again pag 12. For the taking away transgression for us and from us which is the onlie Reformation of the new Testament is a work agreeable to none but the Son of God as it is written His Name shall be called JESUS for he shall save his people from their sinnes whereupon all alongs he speaks much against Ecclesiasticall Reformation and pag 14. He adviseth the Parliament to lay aside their intentions how pious soever of the work of Church Reformation because they are men of war and the care of this work belongs onely to Christ the Prince of peace This Doctrine 1. Is destructive to the solemn League and Covenant of the three Kingdomes obligeing them to endeavour the Reformation of Religion in Doctrine Worship Discipline and Government 2. 'T is destructive to the Reformation begun by Luther continued and prosecuted by all thereformed Churches and by the Independent Churches as well as others 3. 'T is contrary to the example of the Apostles themselves and condemneth them as well as us for they did not only teach and commend to the Churches that Reformation which Mr. Dell calls the mortifying or destroying of corruption and lust or Christ dwelling and living in us but likewise an externall Ecclesiasticall Reformation and severall Canons concerning the Reformation of externall abuses and scandals in the Church as for instance that the Churches should abstaine from bloud and things strangled that two or three at most should prophesie in the Church at one meeting that the men should pray with their heads uncovered the women covered that young widows should be no longer admitted to serve the Church in attending the sick and that such widows must be at least 60. years old and the like 4. This Doctrine puts Jesus Christ himself in the wrong because he challenged the Churches of Pergamus and Thyatira for suffering and having amongst them these that taught the Doctrine of Bâ—…laam â—…5 Mr. Dell his doctrine openeth a wide doore to the tolleration of the grossest and most horrid Idolatries Blasphemies Abominations Iâ—… thousands in the Kingdome should set up the Masse and bread Worship or should worship the Sunne or should publickly maintain that there is no God nor any judgement to come nor Heaven nor Hell the Parliament ought not may not by his doctrine endeavour the reducing and reforming of such people or the suppressing of such abominations these offenders must bee let alone till Christ reforme them mortify sin in them which is to him the only Reformation now under the Gospell 6. And while hee appropriateth this Reformation to the time of the Gospell since Christ came in the flesh hee doeth by necessary consequence hold that there was no godly or mortifyed person in the old Testament and that we must not take Abraham Moses David Iob c. for examples of a personall Reformation or of true holinesse and mortification As this doth necessarily follow from this Doctrine so it seems to have been not far from his meaning and intention For pag 3. 4. speaking
for it then any of us now are or if hee had been in Calvins stead I make no question he had done in this businesse as Calvin did So that we ought to impute it rather to their times and places in which they lived then to the difference of their Spirits that Luthers zeal was wholly spent upon the doctrine of Free grace Calvins zeal did also extendit self to Discipline about which Luther was unwilling to make any busines at all But for further satisfaction to truly tender consciences and that they may not fear we are leading them back again to Egypt I desire that these particular differences between the Prelaticall Conformity and the Presbyteriall uniformity according to the Covenant may be well observed First they did after the Heathenish and Popish maner affectat ceremonies and a Pompous externall splendor and spectability and made the Kingdome of God come with observation We desire to retain only the ancient Apostolicall simplicity and singlenesse and we conceive the fewer ceremonies the better knowing that the minds of people are thereby inveagled and distracted from the spirituall and inward duties 2. Much of the Prelaticall Conformity consisted in such things as were in themselves in their own nature unlawful and contrary to the word Shew us the like in any part of our uniformity then let that thing never more be heard of Uniformity in any thing which is unlawfull is a great aggravation of the sin 3 They conformed to the Papists we to the example of the best reformed Churches which differeth al 's much frâ—…m their way as she that is dressed like other honest women distereth from her that is dressed like a whore 4. The Prelatical conformity was for the most part made up of sacred ceremonies which had been grossely and notoriously abused either to Idolatry or Superstition and therefore being things of no necessary use ought not to have been continued but abolished as the brazen serpent was by Hezekiah But in our uniformity now excepted against I know no such thing and I am confident no man can give instance of any such thing in it as a sacred Religious rite or thing which hath neither from Scripture nor nature any necessary use and hath been notoriously abused to idolatry or superstition if any such thing can be found I shall confesse it ought not to be continued 5. They imposed upon others and practised themselves ceremonies acknowledged by themselves to be in their own nature meerly indifferent but looked upon by many thousands of godly people as unlawfull and contrary to the word to the great scandall and offence of their brethren Our principle is that things indifferent ought not to be practised with the scandall and offence of the godly 6. Their way was destructive to true Christian Liberty both of Conscience and practise compelling the practise and conscience it self by the meer will and authority of the Law-makers Obedite praepositis was the great argument with them to satisfie consciences Sic volo sic jubeo sit pro ratione voluntas We say that no Canons nor constitutions of the Church can bind the conscience nisi per propter verbum Dei i.e. except in so far as they are grounded upon and warrantable by the word of God at least by consequence and by the Generall rules thereof And that Canons concerning things indifferent bind not extra casum scandali contemptus i e. when they may be omitted without giving scandall or shewing any contempt of the Ecclesiasticall authority 7. The Prelaticall ordinances were after the commandements and Doctrines of men as the Apostle speaks Col 2 22. compare Mat 15. 9. But in vain do they worship me teaching for doctrines the commandements of men Where doctrines may fitly expresse the nature of significant mysterious ceremonies such as was the Pharisaicall washing of hands cups tables c. to teach and signifie holines all sacred significant ceremonies of mans devysing we condemne as an addition to the word of God which is forbidden no lesse then a diminution from it Let many of those who object against our uniformity examine whether their own way hath not somewhat in it which is a sacred significant ceremony of humane invention and without the word for instance the anointing of the sick in these dayes when the miracle is ceased the Church Covenant c. For our part except it be a circumstance such as belongeth to the decency and order which ought to appear in all humane societies and actions whether civill or sacred we hold that the Church hath not power to determine or enjoyne any thing belonging to Religion And even of these circumstances we say that although they be so numerous and so various that all circumstances belonging to all times and places could not be particularly determined in Scripture yet the Church ought to order them so and hath no power to order them otherwise then as may best agree with the generall rules of the Word Now setting aside the circumstantials there is not any substantiall part of the uniformity according to the Covenant which is not either expresly grounded upon the word of God or by necessary consequence drawn from it and so no commandement of men but of God Other differences I might adde but these may abundantly suffice to shew that the Prelaticall conformity and the Presbyterian uniformity are no lesse contrary one to another then darknes and light black and white bitter and sweet bad and good And now having thus cleared the true nature and notion of Uniformity that it s altogether another thing from that which its opposers apprehend it to be the work of arguing for it may be the shorter and easier M â— Dell in his discourse against uniformity argueth against it both from nature and from Scripture I confesse if one will transire de genere in genus as he doth its easie to find a disconformity between one thing and another either in the works of Creation or in the things recorded in Scripture But if one will look after uniformity in uno eodem genere in one and the same kind of things which is the uniformity we plead for then both nature Scripture giveth us presidents not against uniformity but for it It is a maxime in naturall Philosophy that motus Coeliest semper uniformis velocitate the Heavens do not move sometime more slowly sometime more swiftly but ever uniformly God himself tels us of the sweet influences of Pleiades of the bands of Orion of the bringing foorth of Mazaroth in his season and of the other ordinances of Heaven which all the power on earth cannot alter nor put out of course Iob 38 31 32 33. of the sea which is shut up within the decreed place within the doors and barres which it cannot passe vers 10 11. And generally all the great works which God doeth there discourse of each of them in its own kinde is uniforme to it self So likewise