Jeremiah Burroughs.

An exposition of the prophesie of Hosea, begun in divers lectures, upon the first three chapters, at Michaels, Cornhill, London online

. (page 15 of 70)
Online LibraryJeremiah BurroughsAn exposition of the prophesie of Hosea, begun in divers lectures, upon the first three chapters, at Michaels, Cornhill, London → online text (page 15 of 70)
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•fliipbecauiieititappohited^ wheceayifit w«?enek^))pmntedit
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dcpcndiipon whatGiMl hiCh putinto it|Or yAM is naturalli to it,

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but depends mecrly upon tte inftitutibn rf man, for take away
that inftitution it would nbft be decent ; as in fome kinde of gar-
ments,put cafe men were left to their freedomc, that there were
no inftitution, I put it to your Confciencet whether it would be
decern to wearethem : If it would not bedecent,then it feems it
is the inftitution that puts all upon it ; and now here we muft
take heed. This then puts more upon that creature then nature
or the God of nature hath put upon it, then in way of common

ipmdence (I fay were it not for an inftitution^ that leemes to go
*furt.her> that leemes to intrench upon an ordinance) wouldoe
Hone.
Furthcr,there is more put upon a thing then nature hath put in-
to it,when there dial be expeded by vertue of an inftitut ion^ibme
kinde of fpirituall efficacy to worke upon the foul, then it comes
to be finfull. As thus« when that aeature bf virtue of the infti-
tution^and apjpolntment ftiall be mi^e>and efteemed,or «cCGunt-
ed of more ei&Anall to fticre up my minde, or to (ignifie fiich a
things as purity orholynes, then another creature that hath as
much in it naturally to figniBe the (ame thing, and to ftiixe up my
minde;.thisis to imltajteGodsinftitution, which is too much
boldnes in any man.

A$,when God doth appoint a thing m hi^ Church,a Ceremony
or (he like^he will take fome thing tut hath a refemblance to pot
men in nmide of fuch a holy things thatiiath ibme kinde of Me*
taphororlikenesinit. But when God hath taken this creature
and feparated it from others, this creature mdft beexpeftedto
have more efficacy to (ignifie the thing to my foul,and to (Hrre
up my fouleto thinkeof this holynes^ tl^n any aeaturc in the
world notfo appointed^ thoughothei creatures have as much in
them naturally to do it. This is Gods inftitution. Now mans

1' infUtution^ that commeth ucetc to Gock,whcre thdre is afettirig
our poft by his poft^ is when man (hdl take one aeature from
thoufands of others,and all thofe thousands haveas much in them^
naturally,and put into them by God^to put mein miiide of hdy-
nei&, and lo ftioreup my heart ; how this creature fliall be U^-
rated from the reft,and by wtue of an inftkotion nut tq)on i^>
there Avail be expeded mere efficacy in this to fttrre dp tny
jipinde,.an<ltodrawmy heart nearerto Goithcn other acaturcs

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that enely do it in a naturall way» here I fay is intrenching
upon that which belongeth to the governemcnt of Chrift.

Therefore I befccch you my brethren be not miftaken in this,
becaufe I know you are ordinarily led by that fpeech of the A-
fdfklcJ^ ^ things be done decently and in order, Underiland it
aright> It is true we muft do fe,and it is a finne, not to do things
decendy and in order, in the worfhip of God : but this doth not
at all countenance any inilitution or mans whenit comes to be
fpirituall,to draw the heart nearer unto God, or God nearer unto
the heart, by YCitueot mans reparation of it from common
ufe.

I might inftance in other thii^ in places, Thatth^eihould
be a convenient place for Gods worfliip^the light of nature wiU
tell us : but when any man dial fet one place afide feparated from
another,and (ball make the worflup of (jod to be better,and have
more efficacy to draw men nearer unto God, or God nearer
unto men,then another place that hath as much naturall decency
and iitncfiin it as that place hath ; here it commethto have the
evil.

By theie few inflainces you may judge of all things^ when
tbeydoecometobcinftitutionsinGods worfliip^ and beyond
thenile of the ApofldC) LetdB things be done decently andin #r-
der* This is the fecond thing of Chrifts governement, that all
ordinances, all lawe^ in the Church muft liold on him the



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Thc^third thing in Chrifls govemement in the Church
that thofe lawes that bfic makes for the ordering and
governementof his Church, do .not onely hold on him as the
Aead,but have fiidi a virtue and efficacy in them commingfFom
the head,that they doe binde the confciences of men,becai:de they
C9me fmm himthat is the head of the Church, they do lay bond^
iipon conftiences, and that primarily in another way, and more
cmcacioully then any law of any man in the world can. Y^a
they Uyfiicbabonduponconicience^that though a thing be com-
manded that hath no other ^realbn for the command but meerly
the wiU of Cbrift,and that we cannot fee to what other goodthe
thing doth tend, but meerly becaufe Chiift will have it, yet we
m bound to dbey, yea and that in fecret 9 Yea fo fkrre as the rule

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£oetii, wcar^txxindtodo wlmt is recced by it, clong^Wift
Ihould iiiflpLr never fo much prejudice Co bnr Selves. Hcie
is the binding power of Cfarift in binditig confeience.
' But there is no It w of man doth in dus way bind coniciencej
perhaps thefe things^ with fixnc others that^re yet tofee delivc^
may at the (irft mtnkigof them Tet^e to be iMitwIiat tic'de
points : ycc I know there i$ a neceliitV) and a Idndeof olbiblitt
nece i1ity to inf ornie the conidences^tneo iff) thefn^efpec
tbcle times, and because they fail ib fuUiierein my way I coui4
not out of conlcience omit th^m : and yet AiUif you 4ilig«mi^
obfcrvej hope wefhall carry on allfpasto(peakem6deftlyand
yet fafdy aiid fulUr too, I lay therefore, the law^ o* men
arcdilierent fbom the Lawes of Ohrift. Icisa pM<gf the bead*
iliip of Cfarjft to lay tiondsiapon tiieconfcience.

But what wittyoufay then to that TextdF ScwptuFe (I fiip>
pofc it is in every one of y our rhoi^hts^ would ibeready in every
oneof yoir inouthes if yoit were from theaflembly ^ Rmn. 1 3;
Let every fwlhefmi^e&to thf hij^er fetwen ifar there umopower
hut of God. JVhofoeverrefifteththefmer^reJifleth theordsndnce >
efGod^ 4ndthey tbMt refift^ fidUrec^ivgudiemfilvis dammuion.
Yea vcr.5 . T9» muftbe /it6}e£l n$toMt t»f ftaripf iwdth^ , imt ^
i^9mf4:ienee fake. T+ik T^xt feemesto igtoly %hit the la4r4S0f
men^o binde the eoafeience$ And we hade tti^ cKpdrienc^
how tfaisrisurged by many upon ev<<ry itl^g, dierei^ no^ckide'^
inftitution of man whatfoevcr (except we caaapparently fliew,
it is dontrary to the word of God) but they iSont!^ h^ v^criue of
this l>KttheconiciflncesefaicD are bound; aridfo theyflieuf^
od imn^t they iace not men of confcience^that they will not (^
bey*'authori^.Inliutftheydo not fiibaut to authority, they&ia-
paiiift their confcienees, &c. You (hall have oi^ny oien tfaat wilt
paatwi thbfe tjiatajiie fo xroD/cionable ia iGods comamuis^^t
feemetojbcbutlittiethin^ (andintheoiiebc^arelittieitfaifigs)
oh ihey dare not difobey bccaufe they arei^oandin^fxiiifcicacey
they will jeei:e at the fcrupuloiky of their confeiencesthere. %^
whenitoomestomaDS oommands, then chey naiftob^incbe
kai^thiggj^what evenitbf,though in its owM nature it'beliey^
foinijiff.rm3t.;yc5tthqriiiuftobeyfor^c»nftien^ '^ ' > -*

I IhaU.deiKasikliyaudas dearlyas^Ian) atite, to^&tisfo

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Coniciencfiotiiisvctytbti^. To c^n thinfore ti»t Saiptisre
ontoyou.

Firft,jroumuftc3brerve,tlut every one is btundto h fmijtH
u the higher pwers: ("Mark) It is noitt^xhtMan Brft^ but it
is to Ae Pmmfr : Lit merj Jeuli h [uhjiEt t0 the higher power,
v^hereevorthispowerlyeth. Itisnottothewiliof a oitnthat
hath power,but it is to the power of that man.Now the power,
die antbmty is ttrnt^tfaat man h^ in « legall way^That Grft muft
beunderftood.

Secoiudly, we ioiifl: coofider ia whait titoy i^uft be 6ikid^ : The
la ws of men are 4>hhrcc forts,

Someperhapscommandthat wliidi is fimply UnUwfjiUj that
we allyeeU the Scripture doth not bind ustot^fubjed, there
wemujtoieyGodirath^rth^nfta^.

Butiecondly^heitf arff ether things that are comiaan<le4»ltfatt
are lanvf ttU, and tltcy.are of two (brts.

£ith(^fuchthings4sdotehdfeythemles0f juftiee & prud/^nee
tojint piMiquegood « lothe good of die Conjmumty of which
we are members : And there we are bound to obey for Confti*
ence (kke. But ft iil t his is n^t accdr4jfig t^ thiit obedience we owe
to Qbt^ <w HM> this is fec9hdari^ , wt Drimarilyft: becaufe
eem«Mid€Klt}y'flMn,bi^tbee«ufe|lKtulQS.of Ju(^ & pmdfince

4c»clire<V>^^^^^^l'^\^^^S®^» ofwhichwe^eafiois*
munity ;alldrhcnfaec|alakj:}lereCQtB^letJk a Law of Chrillto w
flo vtEalkudJii/eaocndnDC^Jli^tibeiuks 9f Jufii<;e aqd pmd^pc^ t

andij^ tbeyemnfit'bQ hidto bindcCon^dei^t^j 4 as ^till»
Laws^*

''Tkff3rarejotWti^B9Stfa8ieareiQiHll9W>dedby map (and that
e4^eudtyeonotiJiiwf\9t|utfQ^ 4^;(hiflg(a5io*

d^ftlJaren^orilwositothiteifbi^ p^bliqu^

^iioiiJtkiegbcAio£(tbi\€^mi^ {u^t^tjiU depend upon

HKfm^ndttief eisiipfchitag itfith^ .'bitf m^i^tl^ fatisf^MJJiqn pf,
tft6'VRitftk^tiiafirtbat)a!}ciftii^ ]SI.Qwbe;e jjs t^e

Qoefti^n, iiowfevtbofe Uwttbiilidi«^ ijt\^,)i>i^4;j;a^^g^ i
Sn9etd:in|niyjpdi0re ekiflimkl^; mti fS^iM^iyms k^^ begen
cxtreamlyfnaredinthefethingfeiii -^-^ .j.^j! - : •;
- ' iT^it iiatt%esi>'£bat{thiMgb b^ «Q|n-

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niiAnded to be done, yd if they be not doiie^ f fo be it they be not
omitted out of contempt, qorfoas may bring fcandall upon the
authority that doth en joyne them ; and thofe that doe omit them
(Kail patiently and willingly fubmitto what puniftiment the
Law ofthe Land fliill require) in fuch things this mans confci-
ence (hail not,nor need not bind him oyer to anfwer before God,
that he hath finned againft that rule.

You will fay,How doe you'prove that ? How dothit appeare?
For that muft be made out.

-IwillmakeitappcardfromtheText, fromthe nature of fob-
j tfdion that is required in the Text, and from Reafoii.

Firft, thb Text here in Rom. 1 3 . giveth this as the ground why
wearetobefubjeft, Becdufe (iaith the Text, ver.^.) he is the
fmniJUyofGodforihj'good. So that that which is the fpeciaU
ground of our fubje^on>is» becaufethey that are in place are
minifters fqr our good. But here if then anabufeof theurpower,
if they will command what is not indeed tending to the gooi
of the publique , but meerly the ^tisfaftion of their owjae
mindes.

J But (iippofe it be an abufe, the Text faith we muft befubjeft.
r Mark therefore. The Text faith not, TCeu mufi doe the thinrffr
cenfcience/kkgy (I bcfeechyouobfcrvc it) it fiuth, Tett mt^ be
/«%fiF,we muft not refift, butbefubjeft : The words are/T/^w/
he fulHfrMnatefor confiitncefukis (io it may betranflated) sHeie
is all that is reqmred;that I muft be fii)ordiDate and not refift^that
iSj though there be a thing commanded by aatfaotity, though this
I authority (hould be abufed, yet I may notrefift,! muft bcfubj^*.
Ifrhen out of that reverent refped 1 have to authority, though I
doe not doe the thing, yet I doe not fbrbeare ottt of contempt : It
is a thing exceedingly prejudiciall unto me, and it is not for the
common go6d, but yet I am fb careful) that anthoafiy > &aU' Dot
bedefpifedthat I Will keep: it fecret, IwiUndtr^fufetodoeit^
£0 as (hall be a fcandall unto authority. ' Andyetfbrther»if aiitho-'
rfty (hallfofaruigeuponmeasto inflift paiftfliraent becaiifc I
doe not doe it,I will pariently beareit. Now when tfecfe three
things are doiie^ here is^tet fubordination to auchorityrithtt the
Apoftle in that Scripture reouires?.;' - * i. . I
AndthereafenWhythfe<)tnccdEty.muftbeg«a«tcdi^is, b^

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becaufe otherwife all that ChrHUtn liberty that the Scripture fb
much fpeakes of, may be utterly taken « way in regard of the pra-
fticc , that it is in the power of man wholy to deprive us
ofit.

This Scripture cannot befounderftood^that all that liberty
we have in all things in their own nature indigent ftiould bee
founder the power erf" men, as that we for the praftice , and for
bur consciences too mtiftbctyedthatwe cannot have liberty,
no not in featt^certainly that is that which is againft the judge-
flient of ail Orthodox Divines of the Reformed Churches.

But it may be faid^ who (hall be Judge whether things be ten-
ding to the publikc good yea or no ? will you take upon you to
judge your lelfe?

To that the Anfwer 15 thus plainly, that indeed thofe that are
appointed by Law have the power to judge legally, and authora-
tativehr to /udge fb as to binde others. But every man hath li-
berty te far as concenies his own aft to judge at his perill. And
that a twofold perill.

Flrft at his peril!, left hee judging himfelfe (hould linnea-
eainft God in this,that he^flioulcf juds^e that not good tor the pub-
uque,which indeed isgood; that he fliould perhaps judge tlntto
be of an indiflcrent nature that juftice and prudence requirtth of
him: Here he mif-judgcth at his perill, he finneth againft the
Lord> againft the rules of juftice and prudence, and inaai^^eth
his o^n foule if he goe amifle in this.

Secondly^ if he mif- judge it i5at his perill that comes hj the
Laws of men, that he is in danger then to fufler what the Laws
ofmed {hall inflift upon him : Andfo fubmitting this way, his
confcicnce may have fome eafe; and yet no gap open at all to li-
berty,or any dmurbance to any lawfull authority for all ti is.

Thisisnecci&ry for men tp know' that they may underitand
aright how to anfwer that qu;;ftion about l4wes binding of
confcience.You heare it is the prerogative of Chrift our head, fo
to be our Law-^ver/o as to lay bonds upon confcience in fiich a
manner asno man can doe the like.That is thethird.

Pourthly, Chrift is the'Head of the Church (in regard of fome)
evenperibnally^feas tocomeandnileinthe worldin a glorious
manner pecibafllly» and fo.th^thihke this may bee interpreted,

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govern-
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Chrift.



that Chrift (htU be a head ("how (add to be appointed, we fkatl
fpeake of when we come unto It) that he HisU cxH»e perf^nflUly,
and rc^ andgoveme tkuigs ^y/en in this world. As Chvift in his
own perfon did'exercife his Prieftly and Prophcticall officc&^.ib
they thinke i{vhisownp^A ki^ ikaU eyccrciie tiktJSiB^ power
and o^t. Vy^kick opinioDy because tke iiuther difi:ww>n of il,
I feppofe generally ypa are not able to beiure yet 3 tkeicfot^ in
nK>dcftylwiUforb«ire, aadtboudicmtof modeftyl ftuUlfar
the pcefent foii)eare^ yet;ovit of oonfcience I da^ not akogecJicr
deny it^butlb we will leate it^<o,£^ what truth maiy? be ia»tbtt:i^
. wee nai^ expeft to h«vel%ht let inby^egrees.

In theic foure things then Wf have the rule dt Cfar^ » th^ee
determined of^the fourth onely propounded ^ which Chrift 1)1
tigie wiU ftiew fiirtk^ lig))t unco us i*. QriA is then the
Head.

Now&oqf) $Uthif there foUows thre« cooiequefices that arc
vetyufefull*

I. Hence we leame that the feeking after ther^ht gavasfc-
meAt of Chrift in his Church is n<)t aligfci mocfier Jt doth concern
the Hcad-Oiip of Chrift.

2. By what faathbeenefaid we:{haUcome to bee inflirufted to
know \vb«t IS properly Antidinftian and what oofi.

3* Wcc (hall come to haw light how far the King may bee
{aid to be head of the Chim^ehHlihd^ thjagft you wall fiode neede-
fidlfor confcience to be infermed in, and I flaall cany them
oB too I hc^ wiitji modefty,fulne(fe, and fafety • . ,
^ Firftj I fay it ^owsfrotn heiKe thait it is not a li^ht matter
to feeke after the right govemnieDt c^ Cb-ift in hk Churck ^ it
concemes t he head^ftiLp of Chrift; The heidftiip oi Chnftin a
rpedj^l manner confiftethin thtit there are ibme othecthings in
which it dptji confiftiwhieh perhaps nay be fpokeniof hcreraer,
buthflceiothis place efpeciollythat^ Indeede in the ptimitive
titikgfrtikecethe greateft contention was abottthr Doffaincs of
Eleligion».what Dodhines (hould hoid^ upon Chrift and what
not^and the people of God didtbere fafitr moft for omtending
about the doftrines that held lapon . Chrift the'Head , they would
not receive aPodrine but whact held on Chrift^ and wh^twas
^^jtrudeduponthem^iotholdingupon CThrift the Head tfaqr did

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^^a pert-

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Chriftum

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re/cft. And Lather upon this place hath this fpeech, he tells as
how much the Church in jitcr time did fuficr for this very thing,
faith he. What kindc of dangers did inviron the Church, and do
inviron it for acknowledjging Chrift to he the head,thcfe our
times do fufHciently teftme. And further, becaufe we preach
Chrift to be the whole head,thercfore we are fii)jea to Atfathe^
mas, tnd to all kinde of punifhment. And in thefe latter times it
islikethatthe great contention will be, rather about the head-
fhip of Chrift in tlje point of his governement then in the other,
the other being fo deare unto us ; and the fuficrings of the people
of God will be {0 much the more gnevous, becauTe that this is ac-
counted fuch a little thing, fuchapoore bufineffc::Andfairther,
becau^ this dothnotfeemetobe^to^ether fodearely revealed
in the Scripture,as other Dodrinall points that hold upon Chrift
the head. And Chrift the rather hath (b difpofed of things,that
this (hall not be fo clearly revealed, becaufe he intended to fufFer
Antichrift to rife to his, height .* and it cannot be imagined
that if the Dodhineof Chrifts governement in his Church had
been dearly and demonftratively laid dawn> forasthdr could
have been no gainc-iayii^ of it, I fay it cannot be imagined how
it is poflible for Antichrut to hiiverifento that hdght that he
hath ; CJirift becaufe he intended to bring about many paflages of
his providence,and many great workes ot his that way in iuff^r-
ing Antichrift to ariCe ^ therefore he hath left this point fo in the
word as is fiibjeft to many doubts, and may occanon many ob-
jedions agaiiift it. But the nearer the time comes for ^tichrUl
to fall, the more dearly this (hall btf revealed. •

Secondly, By this that hath been (aid we may learne what to
account Antichriftianiime, and whatnot : for there are many a-
snongft us that cry out againft every thing that difpleafeththem,
thatitisAntichriiUanifme, that it is Antichriftianiiiqe, and yet
underftand but very little what Antichriftianifine is. But by
this that hath beenefaid,youmttft know that Antichriftianifme
is pot every errour: It istnie in a large fenfe Antichrift is as much
as againft Chrift, and fo every fin,every error is againft Chrift,and
isAntichriftianifm*e,ify0utakeitfo. Bu; you are to know the
Scripture fpeakes of th^ Antichrift, and of A^ltichriftianifme in a
{pe(^ acceptation. What is that?

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This my brethren is AmicbriOdamfme^that which fliail oppofe
Chrift as ahead, and ice up another hesd^ip ; here is the pro-
priety of Antidirift and Aitticiif^iamrtnejas in all tbafe f our
things named before.

Firft , Whofoever fhall <Jbtnide any Doftrinc upon the
Chureh tofec beiievedjby Their own autfiority ,he is guiltyof Apti-
chriftianifine, ODt whotbever Ihidl preach «r hold an enw in the
Church* But when 4*iy (hall prefume to obtrude upon the
ChurchjanyDodrin that holds upoft humane authority, tobeur.
ged upon tlie authorityof4hoferh«tdoimpofeit,this I fay is pro-
perly Antichriftianiftne,f<)r it dGth<yppDfeCbtiftfn hrsbead-lWp.

•Secondly, The iiwrufioft cf fii^h ^offices and officers in the
Church as meerly belong to the f}>irituallman,fuch as are pro-
perly Church officei^jthat do not hold upon Chriitthc head, but
anely hold upon them> thffi is Aifitichfiftianifme. ^

Thhrdly. Theiflipdingofiiny Otdinaitce, anyncwinftituti-
onsthatarC) aahathbeettop^iedjUpon the Chmrh^ bciongeth
to Ancichriftianifme.

Fourthly, The iaipeftftgof law« fo to biiidet»nfdcnce as the
lawes of Chrift do>hcre te AritichrJftiamfine.

Th^'s ia Ajttirtiriftiamfine) «ftd Aat not onely becaufc thcfc
things art diredtly a^iuft tht head-ftiip of Chrift, but
becaufe thefe tfeil^ do fa up another head too; and fo the
word AHtichrifi may (igtrffie as Weil j^ 4n^ toh infiead^Chc^
(forfoai'ti, the Grectoefignifiothjfoinetimetts weU,jftr^«|'^)f
as 9f hujnhuf ^ f^cttve^gfMpfirgt-ace^it h ;^ ^W ;fci«e/r(f',. jn
in the Greekci g^^^f^^^^f^) fo A^kteift is ent that ifeaflfet
uphimfelfe ashead of th^ Church in'fteadof Chrift, one that
ittdl clayme onto himfelfc that liead-ftiip that is proper onto
Jefus Chrift, and^iot tote coitHtmniottted cotny4ro&^ jdos
Chrift, Thitte Antichriftanifteie.

Now the Ap©(ttifaitiirfwtthe«Xi(rc«? iMfty Ai^tithtifbinhis
time,and thii lixyft^r iebf uiigodliiiefltitrfiniquity did woft then;
but now it comes t!^ gfcm to ft hei^t in that g^eat Atftichrift of
Rome, for (you know) in thefe fame are.thc %ccisilAipg$
wherein he it thfe AnticArift j Becaufe he obtmdts Doftrioes,
Avticks of Fakh updn the Church hy^ his owne ^uthbrfty ,; He
makes all Offices ot the Church tohold on hio) • And «ppQint>-

eth



DySd^yvjnTKrt^



Uhe frofhifi^ of H a s i a. I " ^ ^3



eth Laws* Ordinances and Inftiftitioiislikewife to hold Qn him;
And dtuneth the^ binding of Confciences , £> as iB proper to Jc*
fts Chrift* And all thofe that hold thus on Antichrift^ and are thu$
abettersWhim in thefe things.thefc are guilty of' ttus great (Inne
ofAtitichrHliamfair. That for your right informadoD about the
itn of Antichriftianiiinc. .

The third coofeque noe* You (ay Chrift is the Head^ but you
know the Kin^ is called the Head rf tie Chtrch^ in what fenfe
aiswctounderftandthat? Orhowmay wecoflietoundecftand
adgfatthat Oath thatis giren, of Sopremocic ?

Thefe things (my brethitn) are neoeflary for information of
<Ionfcienoe» and tfa^ burthen lies 4ipon us to make oot thefe as
decily unto you orwe can^ that you may go along with the more
freysdomc p^fpirit and confcienoe in your wcy^ and yet give every
onetheirrighttoo* . *

Yoaarecohnbwtherefbre that the Oath of Supremaciecame
into England thus : In the time of Popeiy,tbe P€{m; claimed unto
himielfe the Head-lhip of the Church x He being excluded^ thai
caoiein that Oath to acknowledge the Kuig er C^een the Head
of the Church, But nowycaimuft know^ Mft, that this tide, The
Head ef the Chttrch^ as it hath been attributed to the King, l^th
bten muchabufed, and it hath given feme advantage to our ad-
verfatiies^fortheKing isnot the Head of the Churct^ neither as
Clurift i8>nor asthe Pope claimed it«

- Not as Cteifl^ • ChrEl is the Hea^ to governe unljmitedly.
IMolimJ^orbdundsdre fee to the Goverment of Chnft, but
onely his own mimleihifown will. It isnotib vvithany Prince
in the World > he is not fe the Head to governe. But all Govern-
nolirshsveatwo^bldlimit; They are limited by the Laws of
God, and they arelinfit(Mt by the Laws opman too.

Nektier i»he tlb Head, as thie Pope cballehgeth unto himfelf.
How i^ that f you will &y. In thefore-named/oure things, the
PepechiUengeth holding of doArines,and holding •f ofEcesi
^otheli){e,aponhim. Offices doe not fo h^d upon jiny Go-
veFveurs,u[)onth(?Kfa3g brothers, asthePopechalknge^h to
hold upon him. how doth he challenge them to hold upon
him ? T*hus,that all are in him virti«illy,and fo to be derived from
him to otho^s. And iqdeed in great part dbc many of our Prelats
Y 2 fay

Digitized by V^jOC



o



AnExf$fhionof



fay that they are the head of the Churchy thus : that is, that all the
offices hold on them^ that they are all in them virtually, and fo
goe ^om them un{o othersiand hence it is they accouut all other



Online LibraryJeremiah BurroughsAn exposition of the prophesie of Hosea, begun in divers lectures, upon the first three chapters, at Michaels, Cornhill, London → online text (page 15 of 70)