A Just Defense of Hearing the Sermons, Chapter 5 · Section 4
Sect. 4. It's no derogation from Scripture, or Christ, that such Canons are made and obeyed.
Answ. That there is any thing of moment in this Objection, though their Achilles in this matter, and that which they are upon every turn producing, is easily demonstrated. The whole of it being built upon as uncertain principles, yea, upon as notoriously false suppositions, as ever objection in so weighty a case was built upon.
1. 'Tis supposed that Christ hath not determined in the Scripture, how the affairs of his house should be managed with decency and order, as well as commanded that they be so; which is:
1. No small derogation to the perfection of the Scriptures.
2. To the wisdom and faithfulness of Christ, debasing him herein below Moses; though the Scripture in this respect prefers him before him.
3. Diametrically opposite to the Scripture instanced in, which stands as a two edged Sword to cut the throat of their cause, in its approaches thereto for shelter: of which take this brief account; The Apostle having in the beginning of the Chapter prest the Church of Corinth, to follow after spiritual gifts, but especially that they might prophesie; the liberty of the Saints therein being fully asserted, and several directions thereabout given, he condemns their disorderly practice, in respect of this important duty and priviledge, ver. 26. and gives direction touching its regular performance; and this he doth,
First, Generally, ver. 26. Let all things be done to edifying, which with a little alteration he represses, ver. 40. Let all things be done decently and in order.
Secondly, Particularly, by telling them how they ought to manage this affair in a way of decency, order, and edification; wherein several rules are comprised, too long to be here insisted on, as in cases of speaking in an unknown tongue, ver. 27, 28. of prophesying by two or three, ver▪ 29, 30. of the duties of women, with respect thereunto, ver. 34, 35. that from hence a power invested in the Church for the binding of the consciences of men, touching ceremonies in Worship, should be regularly deduced, is the first born of improbabilities and absurdities.
1. Paul speaking by an infallible spirit of Prophecie, advises the Church of Corinth, that all things be done decently and in order; therefore persons that have not, pretend not to such a spirit, may of their own heads bind our Consciences by Laws and Rules of their own in the service of God.
2. Paul doth not only tell them, that all things ought to be done decently and in order; but discovers to them, wherein that decency and order lies; therefore the Church hath power to determine in this matter, are such Non-sequiturs as will not in haste be made good.
I reply, as the Argument is framed by me, there is moment in the objection, which is not built upon the principle he expresseth, but this; that however Christ hath not only commanded, but also determined in generals in the Scripture, how the affairs of his House should be managed with decencie and order; yet in many particularities he hath not determined how the Worship of God and Rule of his Church should be managed with decencie and order; as whether at the Communion there should be a Table spread with a linnen cloth, the Service begin with a recital of the Institution, or Prayer; Publike Prayer begin with Confession of Sin, or Thanksgiving, or profession of our faith; seating of persons in the meeting be with respect to their civil degrees, or sexe, or promiscuously; Sermon begin at the reading of the Text, and Prayer be after or before; these with many more are indeterminate by Christ or his Apostles in the Scripture, and yet are to be determined according to the Rule of Decency and Order, either by each person himself in that which is private, or by Rulers in that, which belongs to the Community; and Obedience is due to the determinations of Rulers in these things. And it seems to me (to use this Authors own phrase) the first-born of improbabilities and absurdities, that God should charge parents to bring up their children in the nurture and admonition of the Lord, Eph. 6.4. that we should first of all make supplications, prayers, intercessions, giving of thanks for all men, for Kings, and for all that are in authority; that we may lead a quiet and peaceable life in all godliness and honesty, 1 Tim. 2.1, 2. that the Bishop should be one that takes care of the Church of God, 1 Tim. 3.5. If these have no power in the Worship of God, and rule of the Church to make Constitutions about things undetermined, or that they may without any sin be disobeyed. For as for the exception, as if such power reaches only to things Civil not Ecclesiastical, the contrary is proved by Bishop Sanderson in his sixth Lecture about the obligation of Conscience. Nor is there any derogation to the perfection of Scripture, or the faithfulness of Christ by such a grant. For the sufficiency of the Scripture being in affording Doctrines of Faith and Rules of Life, if as able to make a man wise unto salvation through faith in Christ Jesus, as the Apostle speaks, 2 Tim. 3.15. its perfection is acknowledged, there is no lessening of its use, though it be said, that notwithstanding its sufficiency to its end; yet Laws Domestical, Civil, National, Ecclesiastical, are necessary to be added for good order and Government. And the faithfulness of Christ, Heb. 3.2. is not placed in determining every particularity in Worship, (yea, he was faithful in that he did not) for then he should have put upon us such a yoke, as Moses bid, contrary to his Office, Joh. 1.17. but in that he discharged the work his Father had appointed him as our High Priest, in suffering and interceding for us; and as the Apostle of our Profession, in teachinng us the counsel of God fully in the Doctrine of the Gospel, and that above Moses, as being not as a servant in Gods house only as Moses, but as a Son over his own house. And it is to be considered what Bishop Sanderson observes, that if Christs faithfulness must have been extended to the determination of all particularities equally to Moses, he must have set down all particularities of Civil Government, as Moses did in the judicial Laws of the Jews, and so those Laws must be observed (as some have attempted) and the Common Law of England must be evacuated; and a yoke put upon our necks, from which Christ hath freed us. And therefore a good Argument is hence deducible, that God would have the ordering of things undetermined left to Governours, because otherwise Christ should not have been faithful as Moses, sith he hath not determined them; yea should have been unfaithful if he had, sith it was the Will of God that Christians should not have such a yoke of Rites put upon them, as Moses did put upon the Jews, Acts 15.9, 10▪ Gal. 5.1, 2, 3, 4. But the Text 1 Cor. 14.40. requires more consideration, sith he saith it is diametrically opposite to that principle it is alledged to establish, which is but a meer Dictate of his, for which he brings no proof: For neither is his account of the Apostles dissertation right, it being not true, that he asserts the liberty of the Saints in prophesying; as if prophesying were the liberty of the Saints as such, which was the peculiar gift of Prophets, v. 31, 32. which now the Saints have not, no… can now claim, as many do arrogantly, as if it were their liberty, inferring from v. 3. that because it is said, he that prophesieth, speaketh unto men to edification, and exhortation, and comfort; therefore every one that speaketh unto men to edification, and exhortation, and comfort, did prophesie▪ which is like as if, because it is said, 1 Cor. 8.1. charity edifieth; therefore it should be inferred, that whatever edifieth is charity; nor is it right, that the Apostle, v. 40. represseth his direction, v. 26. that being another direction, and a general one after and besides the particulars, v. 27, 28, 29, 30, 34, 35. Nor if it were as he saith, is there any thing to prove, that all the particular wayes of Decency, Order, and Edification, are there set down; or that none are permitted to the care of After-Rulers. Nor is the Argument, as I have framed it, evacuated; who have not endeavoured to prove thence a power invested in the Church for the binding of the Consciences of men, touching Ceremonies in Worship, but do wave the controversies about the Ceremonies of the Cross, Surplice and Kneeling; about which the Writings of Bishop Morton, Burges, Ames, and others are extant; nor do I alledge the words as Doctor Hammond expounds them, rendring foreign, according to appointment; in which he is opposed by Mr. Jeans: but only thus argue, There's a general rule after divers particulars instanced in, left by the Apostle in the close of his dissertation, which were of no use, if he had set down all wayes of Decency and Order, and left none to be determined by others; therefore yet there remain particularities of Decency and Order about Divine Worship and Church-Rule to be determined by men: which that it belongs to Rulers, I gathered from other places. As for the Arguments as he frames them, I know none that avows them, neither do I think any doth express himself thus, Paul speaking by an infallible spirit of Prophesie adviseth the Church of Corinth; for though I doubt not but Paul spake by an infallible Spirit in that advise, yet that is fitter to be termed Apostolick than of Prophesie: nor do I conceive any of them whom he opposeth would unadvisedly thus conclude, Persons that have not, pretend not to such a spirit, may of their own heads bind our Consciences by Laws and Rules of their own in the service of God: nor do I think any would say, Paul doth not only tell them, that all things ought to be done decently and in order; but discovers to them, wherein that decency and order lies. For they conceive this false, except about the point of Prophesying in that place, and that the Apostle gives only a general rule, and leaves the particularities of Decency and Order to be determined by others, chiefly Rulers: nor would they thence inferr, therefore the Church hath power in this matter; but rather thus plead, That which belonging to Decency and Order is commanded in general, but not in the particularities determined, is in respect of Communities left to be determined by their Rules: but so is the Apostles command, 1 Cor. 14.40. Therefore, &c. The major rests on this, That what is to be determined in or for a Community, is supposed to belong to their Rulers. This Author goes on thus: