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
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
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
a prayer according to the churches present occasion and necessities by the reading of this prescript form that truly excellent gift giuen of God for this end is made void and of none use and the spirit contrarie to that which ought to be extinguished The manifestation of the spirit saith the Apostle is given to everie one especially to everie Pastour to profit withall But he who reads a form of prayer conceaved and consigned by another doth not manifest the pastorall gift for of the internall affection our question is not of the spirit given to him to profit withall but to that other by whom the form of prayer was indâ—ted 4. If to read such a form of prayer be to pray aright and pastour like no probable reason can be rendred wherefore to read a sermon or homilie is not as well to preach aright and as is required of the Pastour of the Church Which so being small reason had the Apostle treating of the ecclesiasticall ministerie which principally consists in these two exercises to crie out as he did who is sufficient for these things For who is not sufficient even of the vulgar sort who can not read a Leiturgie and an Homilie 5. The spirit saith the same Apostle speaking of all Christians helpeth our infirmities for we know not what to pray as we ought Yes Paul with your lâ—av right well for we have in our prayer-book what we ought to pray word for word whether the spirit be present or not What then is to be done in this busines That which Tertullian saith the Christians of his time did We pray saith he without any to prompt us because we pray from the heart But he who reads his prayers or rather the prayers of him that pâ—nned them and his lesson out of a book hath one that prompts him and that diligently both what and how much and after what manner and with what words and sillables he ought to pray Lastly if it would be just matter of shame to any earthly Father that his childe who desired of him bread fish or an egge should need to read out of a book or paper Father pray you give me bread fish or egge how much more contumelâ—ous is it to our heauenly father and his holy spirit wherewith he furnisheth all his children specially his ministers according to their place that an help so unworthie and more then babeâ—sh and indeed the instrument of a foolish sheepheard namely a bare reader with which kinde of vermin Rome and England are pestered should be used by such godly learned pastors as wherewith the reformed churches are furnished CHAP. IIII. Of the Ecclesiasticall Presbyterie VVE do so acknowledg and approve of as divinely instituted the Presbyteâ—â—es of the particular churches as with all we judg them sundrie waiâ—es defective As first we require that all receaved into the colledg and company of Elders even those which are called governers should be apt to teach and able to exhorte with sound doctrine and convince gâ—â—nsayers and that not onely privately or in the consistorie but in the publick assemblie also as the nature of their publique office requireth I am not ignorant what that learned man Gersom Bucer in his late treatise hath published about this matter neither do I unwillingly assent thereunto provided onely that what he requires in those Elders that they be able to performe publiquely and in the church assembly if not exactly yet competently A second defect which we wish supplyed is that of annuall oâ— tryennuall or temporarie they might be perpetuall and for lâ—fe except by some casualtie or occurrence they be disabled as the pastours themselvs This terme of years for the Elders administration in the Reformed Churches the forenamed author in the same place doth not so much defend as excuse but it seemeth raitheâ— needfull to have it reformed which is also the desire of the said learned man and that for these reasons 1. The Apostle Paul calling unto him the Elders of the church of Ephesus to Mâ—letum doth pronounce of them all as well the governers as those that laboured in the word that they were made Bishops or overseers of the same Church by the holy Ghost Now the authoritie of that the appoâ—nter ought to work in the appointed great conscience not lightly to relinquish that charge which by the disposition of the holy Ghost they had taken upon them 2. The same Apostle doth in the same place admonish and exhort the same Elders that they should take heed unto themselvs and to all the flâ—â—k lest the same after his departure should unhappily be damnified either by wolves entering in among them or such as should rise up from themselvs speaking perverse things Now if the date of their Eldership charge were shortly to be out they might well think with themselvs that the Apostles admonition for after times did not much concern them whose term of office should so shortly be expired and were perhaps to follow the Apostles departure at the heeles 3. It was sacriledg for the Levites being consecrated to the Lord for the service of the Tabernacle and Temple to retire from the office undertaken by them although age growing upon them they were exempted from some the more laboâ—â—ous works of that ministration How then is it lawfull for the Elders or Deacons being now no more at their own disposing but as the Levites of ould the Lords sacred and consecrated ones to withdraw so lightly from his speciall service No man under the Law might change a beast if clean no not a better for a worse if once hallowed to the Lord. How much lesse may the church then discharge her officers or they themselvs ministering faythfully and as they ought Lastly the Apostle Paul instructing the Church in Timothy to keep the commandement of Christ unrebukeable untill that his glorious appearing doth not permit no not to the widowes Dâ—aconesses to â—elinquish the office once taken upon them unto whom for that verie cause he forbids mariage it self otherwise permitted to all and to some injoyned How much lesse lawfull is it for the Elders or Deacons of the church whose both condition and ministerie is far more excellent for far lighter causes to look back and relinquish their vocation wherein Christ hath in such sort placed them A third thing there is and that of most moment viz. that the Elders do not administer their publique office publiquely as they should but onely in their private consistorie And first the administrat on of everie office doth â—n right follow the nature of the same whether domesticall in the familie or civill in the common wealth or spirituall in the Church the Elders office then being publique requires answerable and publique administrat on Not that it is unlawfull for the Elders to convene and meet apart from the bodie and to deliberate of such things as concerns the same and
sentence or charge given but translated to religious use denoteth an assemblie of persons called out of the state of corrupt nature into that of supernaturall grace by the publishing of the gospell Now the Elders or presbyters as such are and so are said to be called to wit to their office of Eldership but called out they are not being themselvs to call out the church and unto it to perform the cryers office Neither do I think that the name Ecclesia Church hath been used by any Greek author before the Apostles times or in their daies or in the age after them for the assemblie of sole governers in the act of their government or indeed before the same governers had seazed into their own onely hands the churches both name and power But you will say as learned men use to do that these Elders susteyn the person of the whole multitude and supplie their room for the avoiding of confusion and so are â—ightly as commonly called The church representative I answer First no godly no nor reasonable man will affirm that this representation is to be extended to all the acts of religion or indeed to others then these which are exercised in the governing of the Church What is it then The Elders in ruling and governing the Church must represent the people and ocupie their place It should seem then that it appeâ—teyns unto the people unto the people primarily and originally under Christ to rule and govern the church that is themselvs But who will so say of a government not personall but publique and instituted as the churches is 2. If the Elders in their consistorie represent the church then whatsoever they either decree or do agreeing to the word of God whether respecting faith or manners that also the church decreeth and doth though absent though ignorant both what the thing is which is done and upon what grounds it is done by the Elders this being the nature of representations that what the representing doth within the bounds of his commission that the represented doth primarily and much more as but using the other for his instrument Now how dissonant this is to true faith and pietie how consonant unto the Papists implicit faith no man can be ignorant and I had raither wise men should consider then I aggravate 3. The constant and universall practise of the Apostles Apostolick churches do quite crosse this consistorian course The Apostle Paul well acquainted with the meaning of Christ doth 1 Cor. 5. so reduce into practise the rule and prescript of his maister Matth. 18. or to use the words of the Bishop of Chester There commaunds to bring into practise this power In the name of Christ with his spirit as he seems to leav no place for doubting to him who with diligence and without prejudice will compare together these two places what the Lord meaneth when he saith Tell the Church This our Apostle doth in that place reprove not the Elders or governers alone but with them also the whole commonaltie and bodie for tolerating the incestuous person amongst them Which therefore accordingly as his authoritie Apostolicall and care for all the churches dâ—d require he admonisheth and directeth that as mindefull both of the sinners repentance and salvation and therewith of their own puritie they would exclude by due order that wicked man from their holy fellowship And that by these words when ye are come together the whole church is to be understood manie but heavie freinds to the peoples libertie Iesuites Pâ—clatists and others do graunt But we will annex certain reasons for the further clearing of the thing 1. They among whom the fornicatour was who were puffed up when they should have sorrowed and out of the middest of whom he was to be put who had done that thing they were to be gathered together in one and to judg and excommunicate that incestuous person But the fornicatour was not amongst the Elders alone neither were they alone puffed up when they should have sorrowed neither was that wicked man to be taken out of the midst of them and still left in the midst of the people and therefore not to be judged by them alone but by the church with them though governed by them 2. It did not of ould apperteyn onely to the Levites and Elders in Israel to purge out of their houses the materiall leven but to everie father of familie also so by proportion to the whole church now to purge out the leven spirituall there spoken of which also could not leven the whole lump or church in the Apostles meaning except it had concerned the whole church to purge it out 3. The Apostle wrote not to the Elders onely but with them to the whole bodie not to be commingled with fornicators covetâ—us persons or the like called brethren he therefore admonisheth them as the other to cast their stone at the incestuous man for the taking him away from the Lords people Manie more Arguments and the same verie clear might be drawn to this end out of the text it self but for brevitie sake I will omit them and annex this onely one which followeth from the second chapter of the second Epistle The same Apostle writing to these same Corinthians about the same incestuous person but now penitent as before delinquent seriously exhorts them that look what severitie they had formerly shewed in censuring him for his sin the like compassion they would now shew in â—eceaving him again upon his repentance therein plainly insinuateing that this busines was not in the hands of the Elders alone except we will say that they alone were made sad by the Apostles reproof that they alone by their studie defence indignation zeal c. testified that they were pure in the thing and except it belonged to them alone to pardon and comfort the repentant sinner and to confirm their love unto him And whereas some would inclose this whole power within the Apostles circuit as if he alone Bishop-like had passed sentence judiciaâ—ie upon the offender and onely committed the declaration and publication of it in the church to some his substitute I deem it not lost labour breifly to â—hew how erroneous this opinion is of externall monarchicall government yea power also which is more in the church of Christ. And first one alone how great soever cannot suffice to make the Church or a congregation which Christ hath furnished with power of binding and loosing Math. 18 17 18. both reason and scripture teaching that for an assembly and congregation at least two or three are required ver 19. The Church which name signifies a multitude designeing by a new trope one alone singular person as saith D. Whitakers against Stapleton going about to prove that the name of the church belongs to the Pastours or Byshops or Pope alone 2. It is expresly affirmed 2 Cor. 2 6. that the incestuous person was censured by many which
Iewes the Apostle disdeyns not to transfer it to the church of Christ. of which also he tenders this reason because it was not a legall ceremonie but servs to the edification of the Church If this be so then must they needs take their marks amisse who imagine that the Apostle in this place speaks of the extraordinarie gift and exercise of prophesie And although it be not like that the Church of Corinth was in that so plenteous effusion of the gifts of the spirit altogether destitute of extraordinarie prophets yet that the Apostle did not in that place aime at them may be proved by manie mo and the same as I think firm arguments drawn from the self same text Which that I may do the more commodiously the prudent reader must call to minde that upon the foundation of the extraordinarie prophets as well as of the verie Apostles the church is built and that that mysterie of Christ by the spirit immediately and infalliblie inlightining their minde was in the same manner though not in all in the same degree revealed to them and the other This so considered 1. It seems altogether unprobable that so manie Prophets of this ranke although infâ—riour in gifts should have been found in that one small congregation as the Apostle insinuates ver 24 29 31 that Corinth had 2. The Apostles in Corinth not onely behaved themselvs inordinately in the church but withall as by interpreters from ver 29 and 32 is generally delivered were subject to errour in the verie doctrine which they propounded which to affirm of the extraordinarie Prophets these skilfull mâ—ister builders who together with the Apostles laâ—d the foundation together participated the same holy spirit seemeth not a litle to shake the foundation of Christian religion And if one of these extraordinarie prophets might 〈◊〉 why not they all And 〈◊〉 the Prophets why not the Apostles And â—f they might 〈◊〉 how should it appear that they have not cried And so by consequence what either then was oâ— now is the firmnes and certaintie of the Christian faâ—th 3. Seeing that the Apostle ver 34 35 injoyns women deep silence in this church exercise not permitting them a all to speak it seems most plain that he hath noâ—y nor respect at all to these extraordinarie gifts and endowments of prophesie authorising even women furnished with them to speak publiquely and in mens presence as appears in Mirjam Deborah Huldah Anna as also even in Iezabel her self in regard of order and others Lastly the Apostle ver 36 upbraideth those verie Prophets unto whom he directeth his speach as such as from whom the word of God came not but without cause yea not without notable injurie if they were extraordinarie Prophets that is inspired with the holy Ghost and his immediate instruments seeing that from these kinde of Prophets as well as from Paul the Apostle the word of God came though in different degree and measure The third foundation of this exercise is laid in the manifould and the same most excellent ends atteynable onely by this means 1. That God may be glorified whilst everie one doth administer to another the gift which he hath receaved as good dispensers of the maâ—â—ssuld grace of God 2. That the spirit be not extinguished that is the gift of prophesie or teaching in which it may so come to passe that some in the church though no ministers may excell the verie pastours themselvs 3. That such as are to be taken into the ministerie of the church may both become and appear apt to teach This seeing the Apostle would have done he would questionlesse have some order for the doing of it which excepting this of prophesie we have none of Apostolicall institution 4. That the doctrine of the church may be preserved pure from the insection of errour which is far more easilie corrupted when some one or two alone in the church speak all and all the rest have deep and perpetuall silence enjoyned them 5. That things doubtfull arising in teaching may be cleared things obscure opened things 〈◊〉 convinced and lastly that as by the beating together of two stones 〈◊〉 appeareth so may the light of the truth more clearly â—hine by disputations questâ—ons and answers modestly had and made and as becomes the church of Saints and worke of God 6. For the edification of the church and conversion of them that beleiv not and this the raither because it apperteyneth not properly to the pasteurs as Pastours to turn goats or wolves into sheep but raither to 〈◊〉 the flock and sheep of Christ in which the H. Ghost hath made them overseers 7. And lastly lest by excluding the commonaltie and multitude from Church affairs the people of God be devided and charitie lestened and familiaritie and good will be extinguished between the order of ministers and people CHAP. IX Of Temples TO speak nothing of the office of the Christian magistrate in demolishing the monuments and snares of Idolatrie which these Temples want not if themselvs be not such I account that the consideration is one of a temple as a temple that is a holy place as it is counted of the most consecrated either to God himself or to some Saint made therein a false God though being a true Saint whose name it bears and which for its magnificent building and superstitious form agrees far better to the 〈◊〉 religion pompous and idolatrous as it is then to the Reformed and Apostolicall simplicitie And another and the same far divers of a place although in the house sometimes consecrated for such a temple partly naturall which is simplie necessarie to everie 〈◊〉 action partly civill in which the church may well and conveniently assemble together The former use I deem altogether unlawfull the latter not so but lawfull provided alwaies that the opinion of holines be removed and withall such blemishes of superstition as wherewith things lawfull in themselvs are usually stayned CHAP. X. Of things indifferent VVE do so repute manie things as indifferent or mean in themselvs and then own nature as houlding a middle place as it were between the things simplie commaunded and the things simplie forbidden of God as that the same things being once drawn into use and practise do necessarily undergoe the respect and consideration of good or evill This the Apostle teacheth 1 Corinth 14. in his so diligent warning the Church of Corinth that all things be done decently in order and to edification The things then thus accounted indifferent when they once come into use in the church do either work the exercises of religion the more comely orderly and edificative and are such as without which the same exercises cannot be performed but confusedly uncomelily and unâ—iuitfully at least in part or els they swarve from the Apostolicall Canon With this commaundement of the Apostle yea of Christ the Lord agrees the rule of the phylosophers The accessorie fellâ—wâ—th the
expounded by our adversaries themselvs do willingly condiscend that by it alone judgment be given in this matter Our Saviour Christ doth plainly teach that this feild was sown with good seed alone that after whilst men slept the enemie the divel came sowed â—ares amongst the wheat But on the contrarie in the sowing the English fâ—â—ld whether we respect the natâ—onall or parochiall churches together with the wheat the tares that exceeding the other infinitely were at first yet are sown that of purpose under most severe penaltâ—â—s And hence is the first princâ—pall prâ—judice to our English harvest froÌ„ which I conceav all the rest to come For unto this Ch. thus clapped clouted together of all persons of all sorts spirits without difference no man equally prudently weighing things can denie but that the pompous imperious Hierarchicall government together with all its accessories doth right well accorde To the things objected from the parable of the mariage Luke 14. Mat. 22. I onely answer that those servants were the Prophets and Apostles the son Christ himself the compulsion to be made no otherwise then by the preaching of the word by which as Calvin hath it God doth importunately sollicit our sloâ—thfulnes not onely pricking us with exhortations but coÌ„pelling us with threatnings to come unto him which word of God as it is by some wholly contemned so doth it extort from others onely an externall hypocritical obedience but by manie is receaved through the blessing of God with al holy devout affection Now unto these paâ—ables of Christ manie are wont and that very busily to annex one of their own A heap say they of wheat although it have much chaf mixed with it the 〈◊〉 more in quantitie then the wheat is 〈◊〉 notwithstanding truly is rightly termed a heap of wheat according to the Phyloâ—ophers rule The denâ—mination to not of the greater but better part I answer first that this axiom is not simply true for if in the church or any other convention popular or in which things passe by voyces the greater part hap to exceed the better the denominat on of that passage or decree and so the whole processe of the matter is according to the greater though the worser part 2. The chaf in that wheat is either of the same wheat or of other brought from els where if of that same then it makes nothing to the present purpose since wicked men appeâ—â—ein not to the persons of the godly noâ— are their chaf if of other from els where it may easily be added in that quantitie proportion as that neither it may deserv the name of an heap of wheat but of chaf nor he that sels it for wheat of an honest merchant but of a deceiptfull impostour 4. The things objected from the Apostolicall Churches are altogether personall accidentall from which that the churches gathered of men and by men governed should be exempted is â—aither to be desired then hoped for But for us the things which most afflict us in the Ch. of England presse us in the respect fore-mentioned to a secession from the same do concern the verie materiall formall constitution of the ministeriall church together with the essentiall administration of the Church-policie And how different these things are who seeth not Lastly it is objected that in the Ch. of England lively faith true pietie are both begotten and nourished in the hearts of many by the preaching of the gospell there God forbid that we should not acknowledg that withall that infinite thanks for the same are due to Gods great power goodnes both in respect of our selvs and others Who notwithstanding the great confusion both of persons and things there to be found vouchsafeth to his elect so plentifull grace covering under the vayl of his superaboundant goodnes mercy by their â—â—ncere fayth in Christ Iesus their sins aberrations whether of ignorance or infirmitie What then must be done should we continue in sin that grace might abound or shall we against knowledg go on to walk inordinately because in our ignorance God hath vouchsafed us of his grace in that disordered state of things without the ministerial church of which we speak the preaching of the gospell both may useth to be had by it sayth to be ingenerated except christian churches be to be gathered of infidels unbeleevers Besides what Minos or Rhaâ—amant will deny that even in the bosom of the Romish church some faâ—thfull persons may be found how much more in that of England in which the main truths of the gospell the most greatest errours of poperie being banished are taught by so manie godly learned men with such zeal and earnestnes Now what of these things Is it therefore lawfull for a Christian eyther to content himself with himself without joyning to any christian congregation or to continue still in the bosom of the church of Rome as a member under the Pope thâ— head I therefore conclude out of M. Brightman whose words I had raither use then mine own speaking of the government ministerie of the Church of England The fruit to wit of the word preached doth no more exempt from blame our corruptions then a true child doth adulterie And here thou hast Christian Reader the whole order of our conversation in the work of Christian religion set down both as breifly and plainly as I could If in anie thing weâ—er advertise us brotherly with desire of our information not as our countrimens manner for the most part is with a minde of reproaching us or grat fying of others and whom thou findest in errour thou shalt not leave in obstinacie nor as having a minde prone to schism Eâ—re we may alasse too easily but heretiques by the grace of God we will not be But if the things which we do seem â—ight in thine eyes as to us certainly they do I do earnestly by the Lord Iesus admonish and exhort thy godly minde that thou wilst neither withould thy due obedience froÌ„ his truth noâ— just succour from thy distressed brethren Neither do thou indure that either the smalnes of the number or meannes of the â—ondition of those that professe it should prejudice with thee the proâ—ssion of the truth but have in minde that of Teâ—tullian Do we measure mens faith by their persons or their persons by their faith as also that of Austin Let matter weigh with matter and cause with cause and reaâ—â—â— with reason but especially that of the Apostle My brethren have 〈◊〉 the faith of our glorious Lord Iesus Christ in respect of persons But now it so come to passe which God forbid that the most being eyther forestalled by prejudice or by prosperitie made secure there be few found especially men of learning who will so far vouchsafe to stoop as to look upon so despised