or Sea diveâ—sly called according to the divers regions by whose shores it passeth and that therefore this matter is not worth labour spending about it I answer First that the Catholick church neither is nor can be called visible since onely things singular are visible and discerned by sence whereas universals or things catholick are either onely in the understanding as some are of minde or as others think better are made such to wit universals by the understanding abstracting from them all circumstanstiall accidents considering that the kindes intelligible have their existence in nature that is in the Individuals 2. The Catholick church with due reverence unto learned ned men be it spoken is verie unskilfully said to be one as the sea is one For first it is expressedly said Gen. 1 9 10. that the waters which were under the heauens were gathered into one place or conceptacle which God called Sea or seas But the Catholick church which is said to comprehend al particular congregations in her bosom is not gathered together into one place nor ever shall be before the glorious coming of Christ. 2. The Ocean is a body so continued as that all and everie part thereof is continually fluent so as the self same waters which in their flux do make one sea do in their reflux by contrarie windes make another and so contrariewise But thus to affirm of particular churches and their materiall constitutive cause were most absurd 3. If some one particular sea were drawn drie or should fail his course a disturbance of all the rest would necessarily follow But and if the sea should in divers places at once happen to be exhausted or drawn drie there would then be a fayling of the Ocean neither were the waters now gathered into one place neither made they one sea and body of water either continued or conjoyned But now on the other side upon the defection or dissipation of this or that particular church no such impediment should come in the way but that the rest might hould their full course as before Yea I adde moreover if all and everie particular assembly in the world should languish and fall away one onely excepted that onely one did still remain the true entire Church of Christ without any either subordination or coordination or dependencie spirituall save unto Christ alone The reason is plain because this singular and sole assembly may under Christ the head use and enjoy everie one of his institutions the communion of Saints combyned together in solemn and sacred covenant the word of God Sacraments Censures and ministrations whatsoever by Christ appointed and therewith the same Christs most gratious presence And upon this ground it is that the Apostle Paul doth intitle the particular congregation which was at Corinth and which properly and immediately he did instruct and admonish to the body of Christ the temple of God and one virgin espoused to one housband Christ. We may not therefore under pretence of antiquitie unitie humain prudence or any colour whatsoever remove the auncient bounds of the visible and ministeriall church which our right fathers to wit the Apostles have set in comparâ—son of whom the most ancient of those which are so called are but infants and beardlesse as one truely and wittily sayth There is indeed one church and as the Apostle speaketh one bodie as one spirit one hope of our calling one sayth one baptism that is of one kinde and nature not one in number as one Ocean Neither was the church at Rome in the Apostles dayes more one with the Church of Corinth then was the baptism of Peter one with Pauls baptism or then Peter and Paul were one Neither was Peter or Paul more one whole intire and perfit man consisting of their parts essentiall and integrall without relation unto other men then is a particular congregation rightly instituted and ordered a whole intire and perfit Church immediately and independently in respect of other Churches under Christ. To conclude since the Pastor is not a minister of some part of a Church but of the whole particular Church Act. 20 28. Attend to the whole Flock or Church whereof the holy Ghost hath made you Bishops c. if the ministers office be to be confined within the circle of a particular congregation then also the ministeriall church it self Now the Pastors office is either circumscribed within these bounds or els the Angell of the Church of Ephesus was also the Angell of the Church of Sâ—â—rna and so the Pastour of this Church is also the Pastour of that and by consequence of all that is everie Pastour is an universall Bishop or Pope by office if not for exeqâ—ution yet for power according to which power we are to judg of the office What then will some man say Is it not lawfull for a Pastour to exequute his pastorall office but in the congregation over which he is set I answer with the Apostle No man taketh this honour unto himself but he thatâ— is called of God as Aaron Hebr. 5 3 4. It is not lawfull for thee reverend brother to do the work of a Pastour where thou art no Pastour lest thou arrogate to thy self that honour which apperteyns not unto thee Thou art called that is elected and ordeyned a Pastour of some particular Church and not of all churches It is not onely lawfull but requisite that the Pastour of one Church or â—aither he that is the Pastour and so any other member imparte the gift either spirituall or bodily which he hath receaved to other churches out of the common bond of charitie in which he is obliged not so to exequute a publique office over them by the prerogative of authoritie which he hath not but onely over his owne We will illustrate this by a similitude Any citizen of Leydâ—n may enjoy certain priveledges in the cittie of Delph by vertue of the politick combination of the united provinces and cittie under the supream heads thereof the States generall which he is bound also to help and assist with all his power if necessitie require but that the ordinarie magistrate of Leyden should presume to exequute his publique office in the cittie of Delph were an insolent and unheard of usurpation The verie same and not otherwise is to be said of Pastors and particular Churches in respect of that spirituall combination mutuall under their chief and sole Lord Iesus Christ. CHAP. II. Of the administration of Baptism THE Dutch Reformed Churches as is evident by their practise compared with then profession are neither so true unto their own grounds as they ought neither do they so well provide for the dignitie of the thing whilst they administer the Sacrament of Baptism to the infants of such as are not within the Covenant nor have either parent a member of any Church because 1. Baptism now as circumcision of ould is the seal of the covenant of God with the faythfull and their seed
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
publiquely in the Church or privately in the family we refuse not by the grace of God bestowed upon frayl creatures labouring of the same humain infirmities with other men the search and censure of our most bitter adversaries if not destitute of all both honestie and wisdom Touching the reformed Churches what more shall I say We account them the true Churches of Iesus Christ and both professe practise communion with them in the holy things of God what in us lyeth their sermons such of ours frequent as understand the Dutch tongue the sacraments we do administer unto their known members if by occasion any of them be present with us their distractions and other evils we do seriously bewayl and do desire from the Lord their holy and firm peace But happily it wil be objected that we are not like-mynded with them in all things nor do approve of sundry practises in use amongst them if not by publique institution which it seems they want yet by almost universall consent and uniform custome I graunt it neither doubt I but that there are many godly and prudent men in the same churches who also dislike in effect the things which we doe and amongst other things this malâ—part and unbridled bouldnes of unskilfull men who make it a very May-game to passe most rash censure upon the fayth and so by consequence upon the eternall salvation of their brethren and to impeach their credit whom they neither do nor perhaps willingly would know lest that which they lust to condemn unknown they should be constreyned to allow if they once knew it and withall to disallow that into which they themselvs haue been led formerly by common errour of the times Which maladie is also so frequent and ordinarie as that it may truely be said of many that they then think themselus most acceptable unto God when they can make their brethren differing from them in some smaller matters most odious unto men This rageing plague except the Lord God in mercie asswage and bend the mindes of godly and modest men the Ministers of his word to put to their helping hand that way it wiâ— without all doubt come to passe which God forbid that the multitude of Christians will come to judg of their estate with the Loâ—â— not so much by the christian vertues which themselvs indeed have as which they imagine others want But that it may appear unto thee Christian Reader wherein 〈◊〉 do dissent from the Dutch reformed Churches and upon whaâ— grounds and that none may take occasion of suspicion that the things are either greater or more absurd for which those hatefulâ— Brownists are had by many in such detestation then indeed anâ— truth they are I will breifly as I can present unto thy christian veiâ— either all or the most our greatest differences with the groundâ— thereof CHAP. I. Of the largenes of Churches AND first it is evident that the most especially cittie-churches are so great and populous as that two or three diveâ— temples are not sufficient for one and the same Church to meetâ— at once We on the contrarie so judg that no particular churcâ— under the New Testament ought to consist of more members theâ— can meet together in one place because 1. The Holy Scriptures speaking definitely of the politicall or ministeriall commonly called visible church instituted by Christ and his Apostles by his power understand none other then onâ— congregation convening and comming together ordinarie at least in one place Math. 18 17 20. gathered together in my name wiâ—â— 1 Corinth 5 4. when you are come together Act. 2 44. Alâ— that beleeved were together and chap. 5 12. They were all with one accord in Salomons porch Also chap. 6 2 5. and chap. 13 1 2. with â—4 27. and 14 23. with Tit. 1 5. Act. 15 4 22 25. and 21 22. So 1 Corinth 11 20. when yee therefore come together in one to wit place not minde as some conceipt for from that the Corinthians were to far and lastly chap. 14 23. If the whole church come together into some place 2. There is then had the most full and perfit communion of the body in the holy things of God which is the next and immediate end of the visible Church when all the members thereof do convene and assemble together in some one place And if nature as Philosophers teach ever intend that which is most persit much more grace Now that the church commonly called visible is then most truely visible indeed when it is assembled in one place and the communion thereof then most full and intire when all its members inspired as it were with the same presence of the holy ghost do from the same Pastor recâ—av the same provocations of grace at the same time and in the same place when they all by the same voice banding as it were together do with one accord pour out their prayers unto God when they all participate of one and the same holy bread and lastly when they all together consent unanimously either in the choice of the same officer or censuring of the same offender no man admitting a due thought of things can make doubt of 3. We have the Apostle Paul giving it in charge to the Elders of everie particular Church as was that of Ephesus that they take heed unto al the flock whereof the holy ghost made them Bishops or overseers to feed the church of God which he hath purchased with his own blood But surely as that flock is verie inordinate if not monstrous which for the largenes thereof neither ever doth nor possibly can feed together so that sheepheard of the Lords flock seemeth not aright and as he ought to fulfill his charge which doth not at the least everie Lords day minister unto the same the wholesom food of Gods word Ad hereunto that in these huge and vast flocks the governers cannot take knowledg of the manners of the people private or publick no nor so much as of their presence at or absence from the church assemblies whereby what domage cometh unto true pietie any man may easily conjecture and miserable experience makes too too manifest in the reformed Churches I conclude therefore since as Iunius sayth it concerneth the Pastour throughly to know the church committed unto him the persons their works and courses without the knowledg of which things he shall profit them no more then a tincking cymball c. that it were a point of good provision both for the conscience of the officers and edification of the people that a division were made of the cittie-churches which by continuall accession of members are thus grown out of kinde into different and distinct congregations under their certain and distinct Pastours and Elders If any object that there is one visible and catholick Church comprehending as the parts thereof all the particular Churches and severall congregations of divers places as there is one Ocean
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
and endowments of the holy Ghost together with their incomparable both pietie prudence by which they were both most able and willing to promote the Christian faith in holynes And although this constant and uniform both practise and institution of the Apostles unto divers politick persons swelling with pride of fleshly reason dispising Apostolicall simplicitie and who as â—â—eneus speaks would be rectifiers of the Apostles seem worthie of light regard yet to us who beleiv with Theodoret that we ought to rest in the Apostolicall and propheticall demonstrations and who with Tertullian do adore the fulnes of the Scriptures they seem of singular weight and moment And whilst I consider with my self in the fear of God how it was the Apostles duetie to teach the disciples of Christ to observ whatsoever he commanded them and how the Apostle Paul testifieth that even the things which he wrote touching order and comlynes to be observed in the church-exercises were the commandements of the Lord as also how the same Apostle clearly professeth that he and his fellow officers were onely to be reputed as ministers and ambassadours of Christ to whom therefore in the exequution of their office it was not permitted to do or speak the least thing which they had not in charge from him it is unto me a matter of great scruple and conscience to depart one hair-breadth extraordinarie accidents ever excepted from their practise institution in any thing truely ecclesiasticall though never so small in it self whatsoever by whomsoever and with what colour soever is invented and imposed touching the government of the church which is the house and tabernacle of the living God And a partner in this faith I do hope to live and die and to appear before Iesus Christ with bouldnes in that great and fearfull day of his coming I add that seeing the Christian congregation as the spouse of Christ free and ingenuous hath the church officers whosoever as Christ Iesus her housbands so also her servants for Iesus sake whom under Christ she trusteth with her eternall salvation and unto whom for their labour shee oweth wages for releif and maintenance Considering also how much it makes both to whet on the diligence of the ministers and to inforce the diligence of the people whilst these on the one side consider with themselvs how they have them set over them whom above others themselvs have liked and made choice of and they on the other side that they are set over those by whom they before others were made choice of and elected that which Cyprian hath seemeth most equall and of institution morall and unchangeable that the commonaltie fearing God keeping his commaundements should have the speciall hand either in chusing of worthie Preists or ministers or of rejecting the unworthie which also saith he we see to be founded upon divine authoritie The same is to be held of excommunication Seeing that it behooveth the Christian multitude to avoide the fellowship of the excommunicated not onely in the course of religion but even in common and familiar conversation the rights of nature familie and common wealth ever kept inviolated and that whom yesterday I was to repute a brother near and dear in Christ to morrow I must hould as an Heathen and Publican and as for the destruction of the flesh delivered to Sathan who is so unequall a judg as not to think it a most equall thing that the multitude should clearly and undoubtedly take knowledg both of the heynousnes of the crime and incorrigeable contumacie of the person after the use of all means and remedies for reclayming him This if it be not done then doth not the church herein live by her own but by her officers faith neither are her governers to be reputed as servants but Lords unto her neither do they exercise their office popularâ—lie in the church as they ought but tyrannicallie as they ought not by Chrisostoms verdit His words are these He who bears himself upon an externall and worldly power because he rules legally and that men must of necessitie obey him doth oft times and that not without cause exercise authoritie against the will and wel-liking of his subiects But on the other side he who will be over those who voluntarily submit unto him and can him thank and yet will presume to do things as himself liketh as if he were to give account to none other thereof that man raither exerciseth his authorâ—tie tyrannically then popularly The Lord God put it into the hearts of those who bear greatest sway in the reformed churches to indeavour the furnishing of the same with such Elders as may both fully and constantly and popularly discharge their place for the peace of their own conscâ—ences before God the edification of the Churches over which they are set as also for the abateing if not abolishing of that contempt in which Prelatâ—sts and supercilious persons use to hould these lay-Elders as they call them But now lest any should take occasion either by the things here spoken by us or els where of us to conceave that we either exercise amongst our selvs or would thrust upon others any popular or democraticall Church-government may it please the Christian Reader to make estimate of both our judgment and practise in this point according to these three declarations following First we beleev that the externall Church-government under Christ the onely mediatour and monarch thereof is plainly aristocraticall and to be administred by some certain choice men although the state which manie unskilfully confound with the government be after a sort popular and democraticall By this it apperteyns to the people freely to vote in elections and judgments of the church in respect of the other we make account it behoves the Elders to govern the people even in their voting in just libertie given by Christ whatsoever Let the Elders publiquely propound and order all things in the church so give their sentence on them let them reprove them that sin convince the gain-sayers comfort the repentant and so administer all things according to the prescript of Gods word Let the people of faith give their assent to their Elders holy and lawfull administration that so the ecclesiasticall elections and censures may be ratified and put into solemn exequution by the Elders eyther in the ordination of officers after election or excommunication of offenders after obstinacie in sin 2. We doubt not but that the Elders both lawfully may and necessarily ought and that by vertue of their office to meet apart at times from the bodie of the Church to deliberate of such things as concern her welfare as for the preventing of things unnecessarie so for the preparing according to just order of things necessarie so as publiquely and before the people they may be prosequuted with most conveniencie and least trouble that may be 3. By the people whose libertie and right in voteing
Iewes the Apostle disdeyns not to transfer it to the church of Christ. of which also he tenders this reason because it was not a legall ceremonie but servs to the edification of the Church If this be so then must they needs take their marks amisse who imagine that the Apostle in this place speaks of the extraordinarie gift and exercise of prophesie And although it be not like that the Church of Corinth was in that so plenteous effusion of the gifts of the spirit altogether destitute of extraordinarie prophets yet that the Apostle did not in that place aime at them may be proved by manie mo and the same as I think firm arguments drawn from the self same text Which that I may do the more commodiously the prudent reader must call to minde that upon the foundation of the extraordinarie prophets as well as of the verie Apostles the church is built and that that mysterie of Christ by the spirit immediately and infalliblie inlightining their minde was in the same manner though not in all in the same degree revealed to them and the other This so considered 1. It seems altogether unprobable that so manie Prophets of this ranke although infâ—riour in gifts should have been found in that one small congregation as the Apostle insinuates ver 24 29 31 that Corinth had 2. The Apostles in Corinth not onely behaved themselvs inordinately in the church but withall as by interpreters from ver 29 and 32 is generally delivered were subject to errour in the verie doctrine which they propounded which to affirm of the extraordinarie Prophets these skilfull mâ—ister builders who together with the Apostles laâ—d the foundation together participated the same holy spirit seemeth not a litle to shake the foundation of Christian religion And if one of these extraordinarie prophets might 〈◊〉 why not they all And 〈◊〉 the Prophets why not the Apostles And â—f they might 〈◊〉 how should it appear that they have not cried And so by consequence what either then was oâ— now is the firmnes and certaintie of the Christian faâ—th 3. Seeing that the Apostle ver 34 35 injoyns women deep silence in this church exercise not permitting them a all to speak it seems most plain that he hath noâ—y nor respect at all to these extraordinarie gifts and endowments of prophesie authorising even women furnished with them to speak publiquely and in mens presence as appears in Mirjam Deborah Huldah Anna as also even in Iezabel her self in regard of order and others Lastly the Apostle ver 36 upbraideth those verie Prophets unto whom he directeth his speach as such as from whom the word of God came not but without cause yea not without notable injurie if they were extraordinarie Prophets that is inspired with the holy Ghost and his immediate instruments seeing that from these kinde of Prophets as well as from Paul the Apostle the word of God came though in different degree and measure The third foundation of this exercise is laid in the manifould and the same most excellent ends atteynable onely by this means 1. That God may be glorified whilst everie one doth administer to another the gift which he hath receaved as good dispensers of the maâ—â—ssuld grace of God 2. That the spirit be not extinguished that is the gift of prophesie or teaching in which it may so come to passe that some in the church though no ministers may excell the verie pastours themselvs 3. That such as are to be taken into the ministerie of the church may both become and appear apt to teach This seeing the Apostle would have done he would questionlesse have some order for the doing of it which excepting this of prophesie we have none of Apostolicall institution 4. That the doctrine of the church may be preserved pure from the insection of errour which is far more easilie corrupted when some one or two alone in the church speak all and all the rest have deep and perpetuall silence enjoyned them 5. That things doubtfull arising in teaching may be cleared things obscure opened things 〈◊〉 convinced and lastly that as by the beating together of two stones 〈◊〉 appeareth so may the light of the truth more clearly â—hine by disputations questâ—ons and answers modestly had and made and as becomes the church of Saints and worke of God 6. For the edification of the church and conversion of them that beleiv not and this the raither because it apperteyneth not properly to the pasteurs as Pastours to turn goats or wolves into sheep but raither to 〈◊〉 the flock and sheep of Christ in which the H. Ghost hath made them overseers 7. And lastly lest by excluding the commonaltie and multitude from Church affairs the people of God be devided and charitie lestened and familiaritie and good will be extinguished between the order of ministers and people CHAP. IX Of Temples TO speak nothing of the office of the Christian magistrate in demolishing the monuments and snares of Idolatrie which these Temples want not if themselvs be not such I account that the consideration is one of a temple as a temple that is a holy place as it is counted of the most consecrated either to God himself or to some Saint made therein a false God though being a true Saint whose name it bears and which for its magnificent building and superstitious form agrees far better to the 〈◊〉 religion pompous and idolatrous as it is then to the Reformed and Apostolicall simplicitie And another and the same far divers of a place although in the house sometimes consecrated for such a temple partly naturall which is simplie necessarie to everie 〈◊〉 action partly civill in which the church may well and conveniently assemble together The former use I deem altogether unlawfull the latter not so but lawfull provided alwaies that the opinion of holines be removed and withall such blemishes of superstition as wherewith things lawfull in themselvs are usually stayned CHAP. X. Of things indifferent VVE do so repute manie things as indifferent or mean in themselvs and then own nature as houlding a middle place as it were between the things simplie commaunded and the things simplie forbidden of God as that the same things being once drawn into use and practise do necessarily undergoe the respect and consideration of good or evill This the Apostle teacheth 1 Corinth 14. in his so diligent warning the Church of Corinth that all things be done decently in order and to edification The things then thus accounted indifferent when they once come into use in the church do either work the exercises of religion the more comely orderly and edificative and are such as without which the same exercises cannot be performed but confusedly uncomelily and unâ—iuitfully at least in part or els they swarve from the Apostolicall Canon With this commaundement of the Apostle yea of Christ the Lord agrees the rule of the phylosophers The accessorie fellâ—wâ—th the
who are called and accounted the people of God do bear as it were in their forheads the name of God whereupon it cannot but come to passe that before men even God himself after a sort should be steyned with their filth And this I deem the raither to be observed seeing that there are to be found and these not a few who would thrust upon the churches of our thrice holy Lord a verie stage-like holynes stoutly striveving to make it good that to constitute a true and lawfull member of the visible church no more is required then that a man with his mouth confesse Christ although in his works he plainly declare himself to be of the synagogue of Sathan But what saith the holy spirit of these impure spirits They professe they know God saith the Apostle but in their works they deny him being abhominable and rebellious and to everie good work reprobate Are abhominable persons to be brought into the temple of God rebellious persons into the kingdom of God such as are reprobate unto everie good work into the familie of God which is as it were the Storehouse of all good works If anie one that is called a brother be a fornicatour or covetous or idolatour or rayler or drunkard or extortioner or anie waie a wicked one such a one by the Apostles direction is to be expelled and driven out of the churches confines And seeing that as one truly saith It is a matter of greater contumelie to thrust out then to keep out a guest with what conscience can such plagues be receaved into the church to the purgeing out wherof the same church furnished for that end with the power of Christ stands in conscience bound or by what authoritie I pray can such persons be compelled into the bosom of the spouse of Christ as for the expelling of whom far from her fellowship imbraceing all authoritie ought to conspire He that saith he hath fellowship with God and walks in darknes is a lyer and doth not truly Profession of Christ therefore with the mouth in those that work the works of darknes and so by consequence that by which a man is raither branded for a naturall child of the divell then marked for a true member of the Church Lastly David that holy man of God and tipe of Christ doth holily professe that he who works deceipt shall not continue in his house And shall the workers of decept and of all wickednes not onely be admitted but even constreyned into the house of the living God which the church is O Iehovah holynes becometh thine house to length of dayes Which notwithstanding a sicknes desperate of all remedie that so it stands with the Church of England no man to whom England is known can be ignorant seeing that all the natives there and subjects of the kingdom although never such strangers from all shew of true pietie and goodnes and fraught never so full with manie most heynous impieties and vices of which ranck whether there be not an infinite and far the greater number I would to God it could with anie reason be doubted are without difference compelled and inforced by most seveere lawes civill ecclesiasticall into the bodie of that church And of this confused heap a few compared with the rest godly persons mingled among is that nationall church commonly called the Church of England collected and framed And such is the materiall constitution of that church But if now you demaund of me how it is formally constituted whether upon profession of fayth and repentance in word at least made by them of years any combynation and consociation of the members into particular congregations which consociation doth formally constitute the ministeriall Church and members thereof as both the Scriptures and reason manifest either is or hath been made since the universall and Antichristian apostasie and defection in poperie Nothing lesse but onely by their parrish perambulation as they call it and standing of the houses in which they dwell Everie subject of the kingdom dwelling in this or that parrish whether in cittie or countrie whether in his own or other mans house is thereby ipso facto made legally a member of the same parrish in which that house is situated and bound will he nill he fit or unfit as with iron bonds and all his with him to participate in all holy things some unholy also in that same parrish church If any object that yet the minister of the parish may suspend from the supper of the Lord flagitious persons and so by complaint made to M. Chancelour or M. Officiall procure their excommunication to let passe that this is meerly a matter of form for the most part and a remedie as ill as the disease I do answer that even by this is proved undeniablie that which I intend viz. that all these parrishioners before mentioned are not without but within and members of the Church and the same as before constituted whom she judgeth There is besides these a third evill in the way and the same as predominant and overtopping all other things in that church as was Saul higher then all the rest of the people and with whose Rehoboam-like â—inger we miserable men are pressed and oppressed and that is the Hierarchicall church government in the hands of the Lord Bishops and their substitutes the verie same with that of Rome the Pope the head onely cut off upon whose shoulders also many though not without notable injurie would place the supreme Magistrate and administred by the self same Canon law Now this vast and unsatiable Hierarchicall gulfe swallowing up and devouring the whole order and use of the presbyterie and therewith the peoples libertie and withall by M. Parkers testimonie with whom a Bishop in England is the Pastour of the whole diocesse and the Priests or ministers onely his delegates and helpers the verie office of the Pastours themselvs as did the seaven lean and evill favoured kine the seaven fat and the seaven wizened ears the seaven full that went before them and so by consequence not being of Christ the Lord but of him rayther who opposeth and advanceth himself against whatsoever is called God or is worshiped so as he sits in the Temple of God as God for unto God alone dwelling in his Temple it apperteyns to appoint the offices of the ministers to prescribe the peoples bonds our hands are bound by that supreme and sole authoritie of Iesus Christ in his Churches upon which both the order of Presbyterie and libertie of people and office of Pastour are founded and from whom as the one onely Lord all ecclesiasticall power floweth and by whom all ministeries are instituted from giving any the least honour or obedience to the same hieâ—archicall exaltation in it self or its subordinates which as phylosophiâ— teacheth are one with it Wherein yet I would not so be understood as if we were
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
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