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
I will be thy God and the God of thy seed Genes 17 9. and the seal of the righteousnes of fayth Rom. 4 11. and is one as there is one sayth and one baptism Ephes. 4 4 5. and therefore ought not to be administred to others then those within the compasse of the same covenant nor but upon fayth coming between either of the partie to be baptized or of one parent at the least If any shall answer that this gratious promise of God is not to be restreined to the next immediate children but is extended euen to those who follow a faâ—r off I grant it except infidelitie or other sin come between by which the parents with themselvs break off their seed externally actually from the coÌ„munion of the church holy things thereof And if we be not to insist in the next and immediate parent why in the grand-father or great-grand-father and so for the rest till we climbe up as high as to Noâ—h himself Whereupon it should follow that not the Infants of Iewes nor of Turks no nor of Gentiles neither should have baptism denyed them Surely the grace of Christ must needs be universall and wherein all have interest if the seal thereof apperteyn unto all Neither should the Church amongst whose sacred furniture Baptism is by this rule be any more the house of God peculiar to his children and servants but more like a common In whose doore stands wide open to all that passe by the high way 2. The Apostle 1 Corinth 7 14. upon this ground that the one parent is a beleever avoweth the childe holy which otherwise he pronounceth impure in respect of the Covenant and holynes thereof leaving unto God his secret judgments Now what have the impure and unhallowed to do with the holy things of God And what hath the Pastour and sheepheard in holy things to do with them who are no portion of the Lords flock What have I to doe sayth the Apostle to judg them that are without Do not ye judg them that are within So reverend brethren what have you to do to baptize them that are without do you not baptize them that are within and them alone In the number of whom yet you reckon not those infants though baptized by you nor belonging to your charge Whence also God knoweth it cometh to passe for the most part that they who are thus by you baptized into the name of the Lord are by their godlesse parents education made the servants of Sathan 3. The Baptism of Infants in all soundnes of judgment serveth and that immediately for the comfort of their godly parents whose hearts it filleth with no small joy whilst they behould the gratious promise of God made to them and their seed ratified and confirmed by this seal even as of ould the circumcision of Isaak was granted and injoyned by God unto Abraham his and our father first and immediately for the confirmation of his fayth Whence I conclude that the seal of the righteousnes of faith which baptism is doth no more belong to the seed of godlesse parents then doth the comfort flowing from the righteousnes of fayth unto the parents themselvs Whom as it would effectually move to more serious and sad thoughts of their own estate with God if they beheld their infants so dear unto them excluded thorough their default from the comfortable â—eal of Gods Covenant so can they not but by the undue administration of the same take occasion of hardening themselvs in their accustomed perversnes I conclude then with Tertullian speaking as Iunius interprets him of the children of such as were strangers from the covenant of God Let them come when they are grown to yearâ—s let them when they have learned and are taught wherefore they come let them then be made Christians when they can know Christ. CHAP. III. Of written Leyturgies VVE cannot but mislike that custome in use by which the Pastour is wont to repeat and read out of a prayer-book certayn formes for his and the Churches prayers and that for these reasons 1. Because this externall mean and manner of worshiping God in prayer is no where found in the written word by the prescript whereof alone he is to be worshipped whatsoever either the Iewes fable of the Leyturgie of Ezra or the Papists of S. Peters or S. Iames Leyturgies Yea contrariwise I add for overplusse that it did not seem good to the Apostles the last penmen of the 〈◊〉 ghost that any such prescript form for such end should come in use in the churches And this seemeth unto me verie clear from the former Epistle of Paul to Timothy chap. 2 1 2. The kings of the earth in those dayes and such as were in authoritie under them being as it were so many sworn enemies of the name of Christ this conceipt might easily and it seems did creepe into the mindes of divers Christians that these kindes of men were raither to be prayed against then for by the servants of Christ. And now what was the medicine prescribed by the Apostle for this maladâ—e in that Epistle written to Timothy for that verie end that he might know how to converse in the church of God Did he now either send Timothy to any Leyturgie formerly let forth for his own and others daâ—â—tion Or did he himself frame any for the purpose whose bâ—â—ten troad the Churches following afterwards should not erre Nothing lesse although a more â—it and full occasion for that busines scarce be offered which without doubt Paul would â—o more have lâ—t slip thâ—n did the other Apostles thâ—t which was more light for the introduction of Deacons if â—t had seemed good to thâ— H. Ghost by whose singeâ— he was guided in the ordering of the Churches that any such book-prayer should have come into use Three things especially are objected which must here be cleared The first is that David and other Prophets penned the book of Psalmes for the mother Church of Israell The second that Christ himself delivered to his disciples a certain form of prayer commonly called The Lords prayer The third that Moses from the Lord Numb 6. gave direction to Aaâ—on and his sonnes in what form of words they should blesse the children of Israel I answer first generally that the consequence followeth not from the authoritie of Christ and of Moses and of the Apostles in ordeyning these and these forms of divine worship for the like authoritie in ordinance Bishops and Pastours to ordeyn other and divers forms for the same end What can be spoken more insolently Christ the Lord Moses the Prophets and Apostles being immediately and infallibly guided by the spirit of Christ have prescribed certain set formes of Gods worship therefore others though not immediately and infallibly guided by the same spirit may also prescribe them Why may they not by this argumentation as well frame us a new Canon of holy Scriptures considering that even thâ—se verie
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
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
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
many or more the Apostle opposeth to himself alone as appeareth by the context and not to all as some erroneously think 3. The Apostle plainly and sharply reproveth the Corinthians for that before his writing they had not voyded that sinfull man their holy fellowship and so prevented the reporte by which such a crime and the same unpunished came to his ears This their power then the man of God doth not seaze into his own hands as forfeyt by their default in not using it but vehemently and as became a faithfull minister exhorts and admonistâ—es them to use it as they ought in the judging purging out and taking from among themselvs that wicked man and so any other within or called a brother sinning in the like manner 4. If the Apostle Paul being absent from Corinth had excommunicated this sinner then had he judicially condemned and judged a man unaccused unconvicted and unreproved at least face to face and before his judg then which what more unjust can be imagined of or ascribed unto the holy Apostle I conclude therefore with Peter Martyr The Apostle as great as he was doth not so far usurp to himself power as that he one and alone by himself should excommunicate which yet the Pope and maâ—y Bishops both Romish and English dare do Injudging he goes before others as it is meet the cheif in the Church should do that so the lesse skilfull multitude might be directed in judging by their voting before them Thus much of this place The next followeth which is Acts 1 When another was to succeed in the room of Iudas the traytour not Peter alone or the Apostles with him but that the ordination might be just and lawfull being made with the knowledg of the people assistent and examined by the verdit and judgment of all the multitude of the disciples together did substitute two whom they deemed most excellent that of them the Lord who knew the hearts of all men might take unto himself the man which he knew most fit That which belonged unto God namely to designe an Apostle immediately was left unto him the disciples also in this work reteâ—â—ing what might be their libertie which Calvin notes upon this place to have been a kinde of middle temper The third place followeth which is Act. 6. handling the choice of Deacons and that by the same Church in Ierusalem not now small as before but which I wish may be marked to stop the passage which some think lyes open for escape through smaller assemblies now become great and populous In this busines the Apostles informe the church what kinde of men they ought to chuse the multitude chuseth whom they judg fit and meet accordingly and the same present to the Apostles upon whom so chosen by the people the said Apostles impose hands as a solemn symbole of their consecration joyning therewith common prayer Now if the Deacons onely betrusted with the churches monie were not to be made but by the peoples suffrage and election much lesse Pastors Elders unto whose fidelitie under Christ the same Church doth commit the incomparable treasure of their souls To the same purpose in regarde of the matter in hand serveth that which we read Act. 14 23. where Paul and Barnabas do ordeyn Elders in everie Church by suffrages not their own as some fancie unto whom to lift up to lay on hands is all one but the peoples or by the lifting up of hands by which signe the Grecians as appears in Demosthenes and others the peoples vote or voyce-giving in their popular assemblies was wonte to be made I ad which is especially to be observed that the Apostles in doing their part in the ordination of Elders did what they did as it were by the way staying onely most like two or three daies in a place so as they could not possibly by their own experience take sufficient knowledg what persons in the church were apt to teach or govern who able to exhort with sound doctrine to convince the gainsayers how unblamable they were how watchfull given to hospitalitie temperate c. and with these how mannered wives and children they had These things onely the bretheren which conversed with them publiquely and privately could sufficiently take knowledg and experience of Vpon their electing them did the ordination conferred by the Apostles as the hands of the Church depend By election the persons elected have right to their offices into the actuall possession whereof they are solemnly admitted by ordination This troup of proofes that known and notable place Act. 15. shall shut up in which we have the peoples libertie in the churches both of Antioch and Ierusalem plentifully confirmed and commended by Apostolick practise to ensueing churches and times And first it is evident that in the church of Antioch together with the Elders which it appears then it had Act. 14 21 23. the brethren were admitted into the fellowship of the busines and disquisition made about circumcision Paul Barnabas with the rest of the delegates then sent being brought on their journey by the church ver 3. the letters also being written back from Ierusalem to the brethren which were at Antioch ver 23. and which is specially to be noted then and not before delivered when the multitude were come together vers 30. So in the church at Ierusalem the messengers from Antioch were receaved not onely of the Apostles and Elders but of the Church with them vers 4. And as the question was propounded so was it discussed before the whole church by the Apostles Elders comming together to look unto that busines ver 6. yet not so as the brethren were wholly bound to silence seeing that ver 11. the whole multitude is said to have held their peace that is to have yeilded to Peters speach and reasons Lastly as Silas and Iudas were sent with Paul and Barnabas by the Apostles and Elders with the whole Church unto Antioch vers 22. so were the letters written back in the name of them all to the brethren at Antioch ver 23. And although the decrees to be observed by the churches of the Gentiles whereof no one excepting Antioch had any delegates present which were also part of the word of God and holy Canon could come from none other then the Apostles immediately inspired by the H. Ghost they notwithstanding in the publishing of the same did not disdam the consenting suffrage of the brethren of that particular church of Ierusalem where the assembly was And surely if it ever did or could apperteyn to any church officers or governers whatsoever to represent the church-assemblies in elections censures and other Ecclesiasticall judgments and occurrences then without doubt unto the Apostles in an eminent and peculiar manner especially living in that rude and childish state of the church considering both how superlative their office was and how admirable their gifts
If reply be made that the fourth commandement is so ceremoniall that notwithstanding it hath this morall in it that some tyme be assigned and taken for the publique ministerie and exercises of religion I answer 1. That the same may be said in generall of the Mosaicall ceremonies whatsoever all and everie one whereof affoardeth something morall For instance The Mosaicall Temple or Tabernacle had this morall in it and perteyning to us as well as to the Israelites that it was a fit and convenient place for the Church assembly Is therefore the precept for the tabernacle as well morall as that for the Sabboth Is it alike a part of the decalogue and morall law Is it alike one of the ten Commandements 2. If the morall sanctification of the Sabboth stand in this that sometime be assigned to the publique ministerie then were the Israelites especially the preists and Levites bound to an everie day sabboth and sanctification morall being bound everie day to offer in the tabernacle and temple two young lambs the one at morning the other at evening for a daylie sacrifice 3. If the second precept of the Decalogue do in the affirmative part injoyn all outward instituted worship of God then also by consequence it requiâ—es some set time as a naturall circumstance absolutely necessarie to everie finite action in which the same worship is to be performed In vaâ—n then is the fourth commandement and to no purpose if it injoyn nothing at all but that which was injoyned before namely in the second 4. The verie essence of the fourth commaundment consists in this that a day of seaven be kept holy that is separated from common use and consecrated to God in whâ—ch as in a holy day the works of divine worship and such as serve for the spirituall man ought to be exercised as appears plainly by the reason taken from Gods example upon which the commandement is founded Take this away and the life of the precept seemeth to suffer violence The truly godly take some tyme for the exercises of Gods worship not onely publique and Ecclesiasticall but private also and domesticall yea in their closets as Christ teacheth Yet are not these either times or places in which such things are done then others arâ— Eyther therefore a day in it self must be holy by divine institution or the Decalogue is mayâ—ed in the fourth commandement But you will doubtlesse object the change made from the last daie to the first day of the week I answer 1. that change is meeâ—ly circumstantiall in which also the essence of the precept iâ— not abolished but established As for example God promised unto children duly honouring their parents a long life in that land to wit of Canaan then to be possessed by his people which the Lord thy God gave unto them The same promise by the Apostles testimonie still stands good to obedient children though out of Canaan and in another land so doth the same precept stand in force for the sanctification of the sabboth though removed to another of the seven dayes by the Lords hand 2. It is evident that this alteration was made both upon weightie ground and warrantable authoritie The ground is Christ our Saviours resurrection from the dead in whâ—ch mans new creation at least in respect of Christ working the same in the state of humiliation for that â—nd undertaken was perfeited a new kinde of kingdome of God after a sort established and as the Scriptures speak all things made new And why not also a new sabboth after a sort in which yet notwithstanding the former as â—he creation also by Christâ— is not so properly abolished as perfited The authoritie upon which this change leaâ—eth is no lesse then of Christ himself who first by word of mouth for the fortie dayes after his resurrection taught the disciples the things which apperteyned to the kingdom of God that is as Calvin saith whatsoever things they published either by word or writing afterward 2. By his example or fact setting himself in the middest of the same his Apostles the first day of the week and as Iunius saith everie eigth day till his ascension into heaven therein not onely blessing them with his bodily but much more with his spirituall and that speciall presence 3. By his spirit speaking in his Apostles whose office it was to teach his disciples to observ what things soever he had commanded them and to declare unto them the whole counsail of God who also in their whole ministration were to be reputed none other then the ministers of Christ and lastly whose both writing preachings accordingly even about order and comlines to be kept in the church exercises were the commandements of the Lord Iesus Agreable hereunto it was that the Apostle Paul coming to Troaâ— and there with his companie abidâ—ng seven dayes he did not till the first day of the week which yet was the last of the seven call together the aâ—sciples to eat bread that is to communicate in the Lords supper Hereupon also it was that the same Apostle ordeyned that on everie first day of the week as on a day sanctified for the holie assemblies and â—ttest for most effectuall provocations to the supplying of the necessities of the poore Saints everie one of the richer sort should lay something apart as God had blessed him for the releif of the Churches in Syria at that tyme oppressed with great penurie and want Lastly upon none other ground but this was this day by Iohn the Apostle named expresly the Lords day as being consecrated to the resurrection and service of the Lord Iesus for which end also it was kept in the primitive Churches as appeareth by most ancient and authentick writers Neyther did Pathmos more distinctly denote a certain and known Iland and Iohn a certain and known person then did the Lords day a day certain and known especially unto Christians unto whom the Apostle wrote Whereunto also agreeth that of Austin This Lords day is therefore so called because on that day the Lord rose again or that by the verie name iâ— might teach us how it ought to be consecrated to the Lord. The second reason is because the sanctification of the Sabboth the circumstantiall change notwithstanding doth as well belong to us in our times as to the Israelites in theirs whether we respect the Reason of the commandement or the end The reason is taken from the example of God himself who rested the seventh day from the works of creation The ends are 1 that we framing our selvs to Gods example after six daies spent in servile works or works of acquisition might rest the seaventh 2. That we might recount with our selvs not onely with thankfull but also composed hearts as the creation of man and of all other things for mans good so also his re-creation renovation clearly shineing in the resurrection of Christ from
Christ Math. 24 20. Pray that your flight be not in winter nor on the Sabboth I am not ignorant how the most divines both ancient and later do understand this sermon as Chrisostom saith as made of the Iewes seeing that as the same authour hath it neither the Apostles did observ the Sabboth day neither yet were they in Iudea when these things were done of the Romans many of them having departed this life and the rest if anie survived having bestowed themselvs in other places But with due reverence to them all be it spoken it seemeth by the text to be otherwise For 1. Christ made not this sermon to the Iewes as Iewes but to his disciples and those alone and the same comming unto him secretly to be taught by him whom he forewarned in the same place how that first at the hands of the Iewes in Iudea and after of the Gentiles every where they should be evill intreated for his names sake v. 3 4 9. 25 26. with Luke 21. 12. Secondly our Saviour in saying Pray ye makes it plain that that he speaks of them and their associates unto whom he speakes to wit Christians Lastly how could it be that Christ who by his death now drawing so neare as that there was but a step unto it was to abrogate and abolish all Iewish ceremonies and shadowes should to carefully provide for the so religious observation of a shadowish and ceremoniall sabboth and that not for a day or two but for so many yeares after the same his death Could anie thing more weightie be spoken by Christ or which could more deeply imprint in the hearts of men a religious regard of the Sabboth then that it behooved them to obteâ—n by prayer at Gods hands that they might not be constâ—eined unto that thing although permitted them of God in case of urgent necessitie which might violate and interrupt the publique and solemn sanctification thereof It is true then which Chrisostome saith that the Apostles did not observ the Sabboth to wit Iewish but the Christian Sabboth oâ— Lords day they did undoubtedly celebrate The fift and last Reason may be fetcht from the verie Gentiles themselvs who directed by the glimps of the light of nature how darkly soever shineing in them had their holy daies and some of the same such as in which not so much as the pleading and determining of suites were admitted It seemeth naturall that some day and morall that some day certain and distinct be sacred unto God and the same as Iunius saith every seaventh day in which men forbearing all servile works may consecrate and give themselvs to God in the duties of pietie and of charitie to men Which with what hinderance unto the one and other is everie where neglected can scarse either be uttered or conceaved For what traâ—vaâ—l if upon the overslipping of the most seasonable seed-time a slender harvest follow or that the market day being neglected penuâ—ie of provision should be found in the family We christ anâ— have the Lords day by the Lord Christ assigned us for the exercises of pietie and mercie in which he offers and exhibits hâ—rself in the fruits of his gracious presence in a singular manner to be seen and injoyed of his religiously observing the same Let us at no hand as alike unmindfull of Gods ordinance and mans infirmitie suffer the fruit of such a benefit to dy in our hands but let us accordingly acknowledg the same in thought word and work to his honour and our own good CHAP. VIII Of the exercise of Prophecie THere are they whose names I forbear for their credits sake who have not spared and that in their publique writings to lay to our charge that we will needs have all and everie member of the Church a Prophet and to prophesie publiquely With what mindes they let loose their tongues to utter these and manie mo most false and absurde vituperies against us we leav it to God to judg who knoweth with what conscience and desert of credit therein unto thee Christian Reader into whose hands this our Apologie shall come We learn from the Apostle Paul 1 Cor. 14 3. that he who prophesieth speaketh unto men to edification exhortation comfort which to perform conveniently and as becomes the church-assemblie we make account comes within the compasse but of a few of the multitude happily two or three in each of our churches considering their weak and depressed estate Touching prophesie then we think the verie same that the Synode held at Embden 1571 hath decreed in these words 1. In all churches whether but springing up or grown to sâ—me ripenes let the order of prophesie be observed according to Pauls institution 2. Into the fellowship of this work are to be admitted not onely the ministers but the teachers too as also of the Elders and Deacons yea even of the multitude which are willing to confir their gift receaved of God to the common utilitie of the Church but so as they first be allowed by the judgment of the ministers And as the Apostle sometâ—mes said We beleev and therefore we speak so because we beleev with the Belgick churches that this exercise is to be observed in all congregations therefore we also observ it in ours Of this our both faith practise we have these amongst other speciall foundations The first we fetch from the examples in the Iewish church where libertie both for teaching and disputing publiquely both in temple and synagogue was freely given to all gifted accordingly without respect had to any office If any object that the examples of Christ and the Apostles in this case are incompetent seeing that Christ was furnished with his own and the Apostles with his authoritie he alledgeth that which is true in it self but to small purpose considering we lay not our foundation in this that Christ and his Apostles so dâ—d but in that libertie so to do was alwaies and in all places graunted sometimes offered them This libertie they obteyned not by the authoritie of Christ which the Rulers of the Synagogues Temple no more acknowledged then they did Christ himself but by the order then receaved and still continued to this day amongst the Iewes that they whom with the Scriptures they call wise men without all regard of publique office having any word of exhortation to the people should say on as we have it written Act. 13 23. Whereunto â—ad that divers of them in whom we instance were furnished with no such authoritie specially from Christ. The second we take from the Apostle Paul 1 Cor. 14 where to the full he informeth the church at Corinth of the order of that exercise which they had formerly violated Which whole order according to Bezaj is apparently taken from the receaved custom in the Iewish Synagogues Which custom saith Peter Martyr seeing it was of â—uld both good and laudable in the synagogues of the
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
Church of England THere remains one and that a great matter of exception against us and the same the fountain well nigh of all our calamitie to wit that we seem evill-affected towards the church of England and so averse from the same as that we do no lesse then make a plain secession and separation from it I answer First that our fayth is not negative as Papists use to object to the Euangelicall churches nor which consists in the condemning of others and wipeing their names out of the bead-â—oul of churches but in the edifying of our selvs neither require we of anie of ours in the confession of their fayth that they either renounce or in one word contest with the church of England whatsoever the world clamours of us this way Our faith is founded upon the writings of the prophets and Apostles in which â—o mention of the church of England is made We deem it our dutie what is found in them to beleev with the heart to righteousnes and to confesse with the tongue to salvation Secondly we accord as far as the Belgick and other Reformed churches with the Church of England in the Articles of faith and heads of Christian religion published in the name of that church and to be found in the Harmonie of the Confessions of fayth Thirdly if by the Church be understood the Catholick Church dispersed upon the face of the whole earth we do willingly acknowledg that a singular part thereof and the same visible and conspicuous is to be found in the land and with it do professe and practise what in us layes communion in all things in themselvs lawfull and done in right order But and if by the word Church be understood a spirituall politick body such as was in her time the Church of Israell and in hers the church of Rome Corinth the seven churches of Asia and others with them partaking of the same Apostolicall constitution and as unto which do apperteyn the Oracles of God Sacraments Censures Government and ministerie ecclesiasticall with other sacred institutions of Christ I cannot but confesse and professe though with great greif that it is to us matter of scruple which we cannot overcome to give that honour unto it which is due from the servants of Christ to the Church of Christ rightly collected and constituted And that there may be place left in the eyes of the prudent Reader for our defence in this case so far forth as equitie and reason will permit he must once and again be intreated by me seriously to weigh with himself and in his heart this one advertizement following That a man may do a thing truely pleasing and acceptable to God it sufficeth not that both the door in his person be accepted of God the thing done commaunded by God and that he do it with good and holy affection before God except withall and first he be possessed of that state condition of life which may affoard him a lawfull calling to that work That a man though never so good with never so good a minde should exercise the office or do though the best works of a Magistrate father of famillie housband steward citizen or messenger except he were first lawfully called and preferred to the state of a Magistrate maister of samâ—lie housband or the like so far were he from deserving anie praise for so doing as on the contrarie he most justly incurâ—ed the censure of great rashnes and violation of all order in familie and common wealth as taking unto himself that honour unto which he was not called of God The same houldeth and that specially in course of Religion which is the specially state of mans life so as if anie either as a Pastour dispence the holy things of the ministeriall Church without a lawfull pastorall calling going before or participate in the same out of a just and lawfull Church-state neither that dispensation nor this participation can be warranted but both the one and other are usurpations and in which is seen not the use but abuse of holy things and confusion of order And as it behoveth everie person first to beleev and know that he is truly a Christian and partaker of the grace of Christ before he can hope to please God in the performance of this or that particular Christian work so doth it also concern everie Christian to provide that he be first possessed of a just and lawfull Church-order before he so much as touch with his least finger the holy things of the Church thereunto proper and peculiar Proper I say peculiar amongst which I do not simplâ—e reckon the hearing of the word which both lawfullie may and necessarily ought to be done not onely of Christians though members of no particular church but even of Infidels prophane persons excommunicates and any others as being that in which no communion spirituall passeth either ecclesiasticall or personall between the teacher heater but according to some union ecclesiasticall or personall going before seeing that Christian saith comes by hearing the gospell by faith union from union communion This thus prem sed I will speak a few things of the Church of England not by way of accusation of it but for our own purgation in the eyes of the godly and equall Reader of the imputed câ—ime of Schism so far as truth and equitie will bear And first seeing that the people of God is materially as they speak the church of God it is required to the constitution of a holy Church of God that the people be holy or saints and sanctified iâ— Christ Iesus truely and internally in regard of God and their own consciences externally and in appearance in respect of others whom it concerns to discern and judg of them according to the word of God and rule of charitie And considering that our question is about the Church externall and visible as it is called we are not so fond or raithaâ— frantâ—ck as to require in respect of others other holynes in the members thereof then that which is visible and externall Now how marvaylous a thing is it and lamentable withall that amongst Christians anie should be found so far at ods with Christian holines as to think that others then apparently holy at the least deserved admittance into the fellowship of Christs church and therewith of Christ Do or can the gratâ—ous promises of God made to the Church the heavenly blessings due to the Church the seales of divine grace given to the Church apperteyn to others then such Are others to be admitted into the familie of God the kingdom of Christ and as it were the suburbs of heaven The Church of God is by him called and destinated to advance his glorie in the holynes of their lives and conversations what then have those to do with it or it with those who as Calvin saith live not but with Gods dishonour For they as the same author both truly and holily affirmeth
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