was come home to God command Iudah to serve the God of Israel Did not Iosiah cause and make his people to stand to his covenant to serve even to serve the Lord our God Is it not lawfull for good Princes in reforming to follow these examples may not they binde their people some way by oath bond subscription or taking and giving hands for better performance of duties of religion why may not our good Princes follow those old patternes in reforming They say because it is not found in the new testament Bee it so yet it is found in the old testament and not condemned in the new nor any other order prescribed in such a case Surely seeing in this new devised way they will bee tried by none but the new testament they shall be cast at this bar in their own courses Let them give but one text to prove any man called or ordained to a Pastours office in the church by a company of private men alone and I shall give them another text to prove any thing they please I can yet reade of none but Apostles Evangelists and the eldership that made ministers there If they can shew no text I am sure they have no such Pastours as they ought but I am sure we have true kings who have power in reforming to compell wicked people to be better then they are because they beare not the sword for nought Yea but say they lastly put case they entred upon necessarie knowledge that they made a covenant in receiving the word and sacraments that they were voluntarily or forced yet lawfull professours when they stated a visible church yet they were many of them baptized when they were the seed of them that were not members of the visible church Conceive it thus If a man be a member of the visible church then his children have a right to baptisme before they actually professe the faith by vertue of that promise I will be thy God and the God of thy seede But if hee bee not a member of a visible church as a Iew Turke or Pagan then have they no right to it before they actually confesse as the Eunuch did Now the Brownists keeping a great coile about the jointing of members into a church as if it were all one to be jointed into the body of Christ coapted and fitted to our head Christ for life and salvation and to bee a member of the visible church in outward communion and fellowship of Christ for the outward priviledges of the church they have I say espied among many others this one crime in the Dutch and French churches that they baptize the seede of them that are no members of the visible church much more when they looke upon us whom they account not members of a true visible church must they quarrell if all bee of his mind if our first reformers be not members of a true visible church and yet their children are baptized before they are of yeares to professe their owne faith SECT 9. A question by the way about baptizing Bastards of impenitent Christians I Confesse I never yet talked with any Brownist about this particular yet because I finde too many conscious people hanging after forraigne novelties and gazing upon with admiration the membring and dismembring in visible churches who when they heare of Christians lawfully begotten children denied baptisme beginne to wonder that christians bastards should be admitted Therefore to cleare both as God shall in able I shall labour to satisfie others as I have done some in this question whether bastards are baptizable while their mothers are in their sinnes of adultery or fornication and whether men ought not to stay their baptisme untill they be reconciled to God in open church which is publickely scandalized by her fact and from which she hath dismembred her selfe by her misdeed In this I finde two questions inwrapt in one whether bastards are baptizable and whether men ought not to stay such baptisme till the harlot bee reconciled to God and this be done in the open church scandalized from which by her fact she hath cut herselfe off by her sinne I shall first labour to state these questions and then the cases will more easily appeare The estate of the first may be thus set By bastards such children are meant as come not into the world by lawfull acts of marriage and by baptizable is meant such as have a right to the sacrament of baptisme in the church And the question is not whether bastards in generall are baptizable for so it is certaine that all are not as the bastards of Iewes Turkes and Pagans who have no right to baptisme but by personall confession But the question is whether the bastards of the professours at large in a christian church which is in covenant with God for the outward priviledge of the church at least have right to baptisme of these the inquiry is because in the second part of this question is spoken of the mothers reconciling to God in the open church offended The state of the second question must be laid by considering two things 1 The persons enquired of· 2 The duty of these persons The persons enquired of are Men and it is too generall a terme For it cannot meane any men of that assembly where such a bastard is presented for they have no authority knowne to mee from scriptures to meddle in any censure ecclesiasticall These onely are to meddle heere who are sent and inspired with delegated service and mininistery from Christ either immediately or mediately Neither can it meane the Pastors and deputed teachers of that assembly for they have but a dependent authority according to the lawes of Eutaxy and good order in the church Presbiters under Bishops Bishops under Synods Synods under Councels and Councels under the word of Christ in plaine scriptures Our highest appeale is to our head Christ Iesus For if ordinary Pastours had such independent power in such cases thinke whether it would not set up a Pope in every parish especially considering that wee have neither precept nor president in all the new testament of such power given to any assembly or Presbiter that ever I could yet finde By men therâ—fore wee must understand the publick governours of that church that is the King Prince state Bishop and convocation by their lawes ecclesiasticall for the good of the church The question enquires of those in respect of order decree and command and of these in respect of Canons and executions accordingly Thus I take up the minde of the question or else I know not what it would have Next consider in the question the duty of these persons whether they ought to stay bastards from baptisme By this two things may bee meant denying baptisme but no man would utterly exclude such and suspending baptisme and of this is the question for it makes a double limitation first till the harlot be reconciled to God In this
servant therefore neither the Apostles nor their successors must as Lords rule over the flocke of Christ or over one another Stay heere Christ affoords no such conclusion Hee is pleased to oppose not Kings and Bishops which are in excellent subordination either to other but Gentiles and Christians and he doth not abolish magistracy from Christianity for then his Apostles were ill schollars who taught that higher powers are ordained of God and that they must be obeyed by all under them neither would he abolish an inequality of ministery in the Church for hee himselfe I hope had superiority over his disciples ye cal me master and Lord and ye say well for so I am yea and hee himselfe made first Apostles secondly Prophets thirdly teachers which implies an order degree and subordination either to other neither doth hee heere forbid that his disciples should bee utterly excluded from dealing in any matter of right in the Common wealth for then they could easily have replied Lord wee desire not to meddle in secular affaires but to have superiority over one another in the Church But hee labours to prevent the wicked customes of heathen kings in Christian Common-wealthes and Churches that is their ruling by their owne lusts and wills and their ruling for their owne ends without respect to the peoples goods This is to play the Lords to domineere over the people as if they were their vassals and themselves had all Lordship paramount that could bee imagined Now can any man not soaked in malice or prejudice say that our Bishops rule thus like heathens with force and crueltie when they governe according to the lawes and Canons of Church and Common-wealth Is not this to rule with the consent of the people in the lawes of the Common-wealth and with the consent of the presbyterie in the Canons of the Church Yea but now for the exercise of this governement of the Church it is say the Brownists fearefully abused by the Bishops in three particulars 1 In shouldering out such officers in the Church as Christ hath ordained 2 In imposing oathes upon good men to accuse themselves 3 And in base usage of the high censure of excommunication Put case all these were true were this a sufficient cause of separation was Christ no master when his purse-bearer betrayed him and the rest of his servants runne away from him Is his â—eamelesse coate to bee rent in sunder because some of those about him have cast some spots upon it Because they may if they will accuse themselves will they therefore accuse Christ as if his bounty in our Church were not worth the injoyment Because one thing is not well used in the punishment of vice shall all things be neglected and spuâ—ned at that are amongst us for the maintenance of vertue yea shall the holy spirit of God assistant in the meanes of salvation amongst us be belyed as if all the grace they have gotten amongst us were no grace till they had discarded us as some of them doe But let us take a viewe of the particulars and see whether it be so or no and how far First they say that Bishops justle out Christs officers out of the Church And who are these They tell us first of Elders lay governing Elders who should have power in the censures of the church and all matters of order Indeed they had wont to tell us of these much But since Master Smith once of their Church hath pulled downe that tottering wall by proving that there can bee but one sort of Elders proved from the scripture that is Pastours whose governing duty is to feede the flocke of God and that the Apostle to Timothy doth not import a distribution of officers but commendation of severall workes in one office teaching that Elders are to be honoured for two workes well-ruling and laborious teaching as he proves by severall texts compared And since they weigh that a true Church may stand without them because otherwise the first Church of Christians from the death of Christ till these supposed Elders are ordained were not a true Church And especially since they have brought in their new parish discipline whereby all power of governement is in the whole congregation they are not backeward to confesse that a true Church may be without them and that they doe not much stand upon that exception against us as once a Pastour of that Church confessed to mee Therefore neede not I use more words about that But yet they claime their Doctours and Deacons which they say the Bishops have banished out of the Church Indeed wee reade of Doctors to teach the word of God and if in every congregation if maintenance were answerable there were one in whom were the word of knowledge and another in whom were the word of wisdome if these gifts meete not in one man wee would not mislike it But that this must be so as a distinct office and officer in the church this we deny For teaching and preaching may meete in the same officer whether Pastour of charge or Doctour of the chaire Christ went about teaching and preaching the Gospel Paul and Barnabas continued teaching and preaching Timothy must teach and preach And these the Apostle doth not make severall offices he disjoines them not but couples them together Pastors and teachers to signifie that though they bee divers gifts yet they may be and are often coupled in one man And for Deacons which is a name given to ministers and to Christ himselfe wee reade indeed of certaine men not called Deacons there whose worke was to minister to the necessity of the saints that the Apostles be not driven to leave the word of God and serve tables but have not we such who take care for the poore that the worke of the Lord by us be not hindred Are not our Church-wardens and overseers the same for substance of office if they would be also alwaies the same for conscience But say they wee have not the Deacons of Christ I am sure we have Deacons for the assistance of the worke of the ministery who serve it for a better degree if they perofrme it wisely But that Deacons should be such brethren who doe alwaies attend the businesse of the poore and not belong to ministeriall order is without ground mark their qualification which needed not for such a worke men full of the holy Ghost mark their ordination which was with imposition of hands a ceremony ministerial marke their practise Stephen preached and Philip preached and baptized too marke their description they must be proved and found fit and if they performe their office well they shall purchase to themselves a good degree to ascend higher to be Presbyters yea and to be Bishops also And are not our Deacons such were they not yet can wee not bee denied to be a true Church seeing after the
ascension Christ had a true Church before Deacons were thought of Put case Bishops did no hurt this way yet they impose oathes upon good men to accuse themselves say they which is against the law of nature justice and religion Certainely nature is for the preservation of the whole body and head and so is justice and religion too If therefore such oathes are for the maintenance of the head and body in publicke peace and tranquility why they may not stand with nature justice and religion I cannot see If one man bee intrusted with another mans goods which perish and he pretend that it be dead or stolne then saith the law an oath of the Lord shall bee betweene them and the loser shal accept it or the wronger shal make restitution What is heere but an imposing an oath upon a man to accuse or excuse himselfe If a man trespassed against his neighbour an oath was to be layed upon him to cause him to sweare before the altar in Gods house yea and if any person were concealed from the King he tooke an oath of the kingdome and nation that they found him not as Obadiah saith to Elijah what is heere againe but an oath imposed to excuse or to accuse a mans selfe And what doe our Bishops more then thus If Iacob bound Esau by an oath to secure that which he had bought of him If Salomon bound Shimeâ— by an oath to his confinement in Ierusalem because hee knew hee had a wicked heart against governement from his grievous curse against David to secure his peace why may not our Bishops having law in their hand secure the rights of the Church and peace of the state by the like oath also How is it possible that the Church and state can ever live securely when false brethren come in privily to bring us into bondage when they creep into houses and lead captive simple women when certaine men creep in unawares whose words eate as doth a canker being closely conveyed and having secret operations upon weake spirits I say how is it possible to bee safe from thâ—se but by the oath of God to make them manifest Aâ— when treason is detected suspected presumed or fained I hope no man thinke it unfit that the king who is worth tenne thousand of us should be secured by an oath though it bee to the losse of thousands of lives so nor I thinke can they judge it unfit that the Church the spouse of Christ should be secured of her rights and peace by an oath though thousands doe suffer in goods and liberty by it But say they if Bishops may be excused in former things yet can they not in the base usage of the censure of excommunication I am yet glad that they doe so highly account of it for it is a fearefull censure indeed when men by it are separated from publike Communion and fellowship with Christ in his ordinances of salvation and so bound and held under the guilt of sinne Too many doe too highly esteeme it and because some zealous men in former times have called the Excommunication of the Pope and his clergy when it was whetted against grace and the true worship of God a woodden dagger therefore they think that they may doe the like against ours Why not say the Brownists seeing the Bishops doe ingrosse it to themselves when it is a common power to the whole Church They doe use it no otherwise than Paul who while hee kept that key in his owne hands by his owne spirit and authority cast out the incestuous person as I have said before Nay they doe not ingrosse it to themselves for they doe denounce it according to Canons and rules which are made in Synods and convocations of Bishops and Presbyters gathered by the authority of their Princes But say they they are decreed by Chancellors Commissaries and Officials By them indeed as servants to the Lawes and Canons of the Church under their jurisdiction for execution For the censures are not referred to them or any but according to Lawes and Constitutions which they are sworn to execute justly and impartially I thinke that they cannot blame this service of theirs if they consider the originall First Bishops judged ecclesiasticall causes in person under which burthen they groaned and the Church was deprived of other comforts Then when causes increased by the increase of the Church and all ordinary cases were ruled by the canons of Counsels there was lesse need of Bishops presence And when matters of Tythes Testamentary and Matrimoniall by the favour of Princes were referred to Ecclesiasticall cognisance then such assistants were ordained as by such study and industry were usefull to serve the Church under Bishops and what hurt is here Sweet servants indeed say they who having this spirituall Sword in their hands doe thus abuse it Doe we not see indulgences and pardons by their absolutions and suspensions of processes flye abroad for money in their commutations and purse penances As for Indulgences they are of two sorts Papall and Evangelicall the Pope grants them out of Papall authority by way of mitigation of these satisfactions we owe to God these we abhorre and disclaime as impious But in our Church they are granted upon repentance and promise of amendment by way of mitigation of that satisfaction wee owe to men offended by us Of these Paul doth speake sufficient to such a man is this punishment yee ought to forgive him lest he be swallowed up with too much sorrow And if this be not regulated aright the fault is in persons not in this good order It is true that this is granted when offenders doe but say to them I am sorry I repent I will doe it no more which though it be not enough to take off the merit of sinne before God yet is it enough to take off the censure of excommunication For this is a sure rule that that which is enough to constitute an outward member of the visible Church is enough to admit a wounded member into the outward priviledges of it And for purse penances and commutations of which you speake let it be considered that it hath some ground in the Word of God For if there may bee a commutation by the purse for murther as ye may see in the law of the owners Oxe killing a man as I have said why not for lesse matters when it is well regulated Yea but say they doe we not see more abominations yet Is not power by their dispensing of Excommunications taken from Churches to remove scandals and purge out wicked livers to the annoyance of the Kingdome of Christ Put case wee had not power to remove scandals must they therefore separate If they abstained from the approbation of sinne and labored to supply the defect of this power by holinesse of life might they not thus judge the world
such as the Apostles converted in the first planting of the Churches of the Gentiles It is certaine that it is as true a conversion from any sinne to sanctification as from infidelity to faith For Iohn Baptist was sent to turne the disobedient Iewes and Peter after his fall was to be converted and Ephraim was to say turne thou me and I shall be turned and the remnant of Iacob was to returne to the mighty God But say they this may be done by private persons as by the woman of Samaria and by the good wife who winnes her husband by her conversation Who doth doubt that as the base carriage of Christians doth make religion blasphemed so the faire carriage of theÌ„ doth win aliens to like it Who doubts but the perswasions of others may draw men to Christ or his followers to bee informed in good wayes Who doubts of Aquilas and Priscillas taking Apollos a man mighty in the Scriptures and making him understand the wayes of Christ better Yea and Christ if hee please may use them as meanes for thorow conversion But what is Christs ordinary way hee hath now given Pastors and Doctors not onely for the setting of the Saints in joynt and edifying of the body of Christ but for the worke of the Ministery and what is that It is to open mens eyes and to turne them from darknesse to light that they may receive forgivenesse of sinnes and inheritance among them that are sanctifâ—ed by Faith in Christ Therefore our Ministery having done thus are not these true Ministers No say the Brownists and therefore doe they make exceptions against us They like not our ordainers our titles our callings our infirmities nor our maintenances therefore we are not true Ministers Let us follow them with Christs light It is as if they should have said though we cannot overthrow the substance of your Ministery yet we reject you because of the circumstances of it as the children of Israel who could not out-face Elishaes calling from God yet could in scorne say come up thou bald-pate thou art not without thy blemish till the Beares stopt their mouthes Let them take heede If a King have all the substance of right and Kingshippe yet if in his inauguration hee have not a pleasing â—nnointer title acclamation maintenance or have some infirmities is hee not a right King I doubt if these spirits had power in their hand neither true King nor true Priest nor true people should scarcely be found to stand before them But to the particulars They say wee are ordained by Bishops who are as they are such the very limbes of Antichrist That they are the blessed governors of our Church according to the patterne and rules Apoâ—tolicall of Timothy and Titus I have shewed before And by whom should wee be ordained but by such Can a good man dreame that the body of a people of men and women have a power to ordaine and consecrate presbyters when if he runne thorough the whole new testament he can never find but bresbyters ordained by presbyters If ours bee Bishops yet they are presbyters and more They have an order and jurisdiction by right above us as Titus in Creta yet I hope that doth not exclude presbytership from them The inferiour orders may stand alone but the superiour comprehends all A Bishop may reade administer sacraments and doe other offices of the inferiour orders and often doth whereas the other inferiour offices have no jurisdiction over their brethren where the blessing of Bishops may by the favour of times and Princes bee setled according to the word of God That which is their weapon heere I suffer to runne unto my heart not to wound it but to comfort it that I have not beene brought up in other Churches to receive my ordination from the presbytery which yet is good in case of necessity when our way cannot be had but that I have received it by the hand of a Bishop as well as presbyters which makes the practises and rules of scriptures about ordinations the lesse defective the more compleat But these Bishops of ours say they doe ordaine us Priests which is not a ministery of the new testament And what if we be so called in our ordination Is it so contemptible a name which is put upon all Christians both kings and beggars may not we be called so as ministers as well as we and they too as Christians Indeed popish Priests had an ill name when they ruled our people which made it a name of disgrace and proud and scornefull people will cast it upon us with disgrace who doe deserve better but by Christs helpe I shall never bee ashamed of that name which I must labour to answer in my office if I will bee found faithfull Christ as a Priest maketh intercession and I as a Priest must pray for my people as Paul did often Christ as a Priest did offer a sacrifice I as a Priest must minister the Gospel of God that the sacrificing of my people may be acceptable as Paul of the Gentiles And why should any bee offended at that name by which the holy Ghost calls us for when Esay speaketh of the ministers of the new testament hee saith of them will I take for Priests and Levites saith the Lord. What matters it what wee are called so long as wee offer no idolatrous sacrifice but onely in our office commemorate the sacrifice of Christ and doe other services for his honour Put case wee may bee Priests in name and Presbyters indeed yet say they wee are not called by the people whose souls we feed but are put upon them by lawes and Canons This is in part true but not fully for while Presbyters are put into parishes by law they come unto them by their owne consent For have not the people chosen knights and Burgesses to draw up and to consent to lawes for them And have not Presbyters chosen clarkes synodically to meete to make rulâ—s and Canons for them And doe not both these settle Presbyters in every parish Therefore they are inducted by all ministers and peoples consent But put case it were fully true were wee not therefore true ministers Did we never heare of a man and woman that were married together against the will of one party by the power of parents who yet being married were true man and wife and by an after combining lived lovingly together so may it bee in this case a free consent of minister and people after in the true worship of God may supply and make up that defect But is it certaine that the people have such a right in calling their Presbyters Let us looke into the sure word of God I see the right of Christian Magistrates in choosing them unto their places Take thou unto thee Aaron for the Priests office saith God and thus did Moses See also
truth taught in the Scriptures and is proved thus That which makes a man a true member of a true churh that doth make a true church for members doe constitute the whole but profession of saving truth makes a true member of a true church for Symon Magus upon his profession was admitted a member till he fell away and the Eunuch upon the same profession was admitted too by baptisme and for ought wee know continued for ever Now that we in the church of England do professe saving truth according to the scriptures cannot be denied If the Brownists say that wee overthrow all by thousands of wicked lives in persons in and of our church I am sure that the church of Corinth was worse then ours can be in some things it was too bad with envyings carnall men uncharitable wretches that went to law before infidels scandalizing the weake partaking with Idols heresies abuse of the Lords supper by drunkennesse and contempt of the poore and with detestable incest yet when Paul writes unto them even before the incestuous person was cast out he salutes them all as those that are the church of God Saints by calling and sanctified in Christ Iesus at least by a sanctification of consecration in baptisme and their profession But say the Brownists doth profession make a church of the body of Christ will nothing but the body of Christ serve for a true church Then let them know that Christs body may be taken two wayes for a body of all those that shall be saved and this is the catholicke church which are in communion of saints for life and for a body of those that are in the way of salvation if they be not enemies to themselves as every branch in Christ that beareth not fruit Thus the whole church of Corinth was Christ as well as any other part of the church and in Christ Iesus though too many members of it professed without power For profession brings a church into outward fellowship with Christs body as bad servants with a good master and so into the way of being savingly of the body of Christ if they resist not grieve not quench not or despise not the spirit of grace Secondly for the forme of a true church that is Christ united unto the persons professing his saving truth For as the forme of a man is his soule united to his body so the forme of a church which is the body of Christ is Christ united unto it Now that Christ is united unto our church is proved thus because hee gives the law of union to us as to the body and makes it effectuall for conviction or conversion to serve the living and true God As a king is united to his subjects by his lawes and executions of them for rewards and punishments so is Jesus Christ to our church As the head united gives lawes to the body for safety so doth Christ give lawes to us for our salvation in his word He hath not dealt so with every nation yet blessed bee his name he hath so dealt with us to the joy of our soules True say the Brownists wee have his lawes but doe not answer them in our lives This doth not cut us off being but true in part till Christ hath sued out his bill of divorce no more then the disobedience of a wife makes her no wife the disobedience of a sonne no sonne and the disobedience of a servant no servant Againe Christ is united to us because hee makes his law effectuall for the convincing of all and for the converting of many soules to cleave unto him faithfully VVe are baptized and so put on Christ and are graffed into the similitude of his death and resurrection But as we grow in age many grow in gracelesnesse and forget the covenant of their God Then comes the word of Christ convincing and calls many backe kills sinne quickens grace and converts the hearts of the fathers to the children and the disobedient to the wisedome of the just This the Brownists will not deny They confesse that God hath many gracious people amongst us by the word and sacraments VVhence I pray doth this proceed but from the influence and power of Christ united to us I am sure that Christ is the way to heaven and one soule cannot bee converted from the kingdome of sinne to grace but it is by the power and influence of Christs three offices As he is a Prophet hee must be his wisedome to teach him repentance from dead works and faith in Christ As hee is a Priest he must make his attonement betwixt God and him for righteousnesse And as he is a King hee must over-master the gates of hell and maintaine him to himselfe in the way of salvation for sanctification and full redemption Conclude therefore that if wee have the matter and forme of a true church wee must bee a true church against all exception if good conscience judge by the word of God SECT 7. Brownists first exceptions against us about the nature of a visible Church BUt because the Brownists make a great noise in maintaining against us that ours is not a true church therefore take particular view of their pleas against it that wee may see the unjustnesse of their forsaking it I shall by Gods helpe referre them to five heads 1 What they meane by a true church 2 The entrance into a true church 3 The head of a true church 4 The members of a true church 5 The governement of a true church They meane by a true church a set congregation of more or fewer separated from all false waies and having sufficient authority within it selfe for governement in all causes ecclesiasticall and assembling at times convenient for exercise of governement and solemne worship This is the full summe of what I can conceive them to say of a true church in which they would make it up of these foure ingredients First it must be a set congregation which we call a parish and they mislike Every one of these they would have an absolute church depending upon none but Christ and so they deny kings over countries and Bishops over diocesses to bee members of the church except they can shew those particular congregations whereof they are but equall members to be ruled by the joint consent of the whole number or it may bee the greatest part Secondly it must bee separated from all false wayes not onely of Iewes Turkes and Pagans but from all grosse sinnes and sinners which doe pollute the worship of the sincerest service of God Yet surely they would have them better taught and made good that by the consent of the members they might be jointed in at last Thirdly it must have sufficient authority within it selfe for governement in all causes ecclesiasticall that is a plenary power by consent of members to ordaine ministers call or cast them out as the necessity
of the church requires to excommunicate and receive in and to order all things in their assemblies for the advancement of Christs kingdome without the leave or restraint of any Fourthly it must assemble for acts of governement and solemne worship without which it is but a shadow that is it must meete in their meeting places to pray preach prophecy baptize and communicate as the spirit gives wisedome and utterance Now because they finde not our churches thus made up according to their owne fansies therefore doe they forsake them as false or at the least no true churches This is their new way of churching and unchurching of assemblies so farre as I can gather by their conferences and writings and they judge of our assemblies after this mould I hope they will not deny us to have assemblies or to be separate from Iewes Turkes Pagans Idolaters and wicked Belialists in communion for spirituall life by Christ that wee have authority and power for ordination excommunication absolution and order or that wee have assemblies for governement and solemne worship and for the rest of the frame it is but the issue of their owne braine and not of the law and rule of Christ For first whereas they would have no nationall churches but particular in dependent congregations they must confesse that the whole nation of Israel was but one church And though then they had but one Tabernacle yet when after they were divided into severall Synagogues did they not continue the only church of God were they not still reputed of God as one man though some were better and more worse It is true say they because they had but one high-priest a figure of Christ which was to vanish Nay rather because they were but one people and common-wealth professing the same religion and ruled by the same lawes both before they had one high-priest and after when by corruption they had two Neither was the high-priest in respect of governement a type of Christ for so was Melchizedech of whose order Christ was and not after the order of Aaron but in respect of his sacrifice and intercession for the whole people and his enterance alone into the holy of holies bearing the names of the twelve tribes and Christs governement belongs to his kingdome not to his priest-hood Besides must they not confesse that that one church of the nation of Jewes was governed by one law and one king one law for the substance of governement and one king to order both priests and people and that not as a type of Christ but as a king by royall authority as head of the tribes as I shal cleare hereafter Yea doe wee not reade of the church of Ephesus which was one house of God over which Timothy was the first angell and Bishop as it comes to us from oldest records to rule all Presbyters Deacons Widowes and people in their severall assemblies For how fond were it to thinke that all the Elders Deacons and believers that Paul gives him Jurisdiction over there should be of one assembly Especially seeing Titus his fellow-fellow-Bishop was left in Creta to ordeine elders and oversee them in every city according to the necessity of severall assemblies Secondly whereas they urge that a true church must be separate from all false waies it is true it must be thus in profession when they are plainely discovered by undoubted scriptures but that it must be actually thus or be unchurched is utterly false Israel was Gods people when the sonnes of Eli in communion with them were sonnes of Belial and knew not the Lord. Moses calls them Gods people even when they were not separated from Idolatry because he had no authority to cast them off before God himselfe had given a bill of divorce God by Esay calls the Jewes his children and people when they were so farre from being separated from rulers of Sodome rebellious Princes companions of theeves that they had such teachers as caused them to erre such women as were full of hellish pride such rich men as were cruell oppressours such inhabitants as the earth was defiled under them and such a face of the church as the faithfull city was become an harlot with their oakes and gardens of idolatrie ready to bring confusion Paul calls the Corinthians a church of God saints by calling when at that instant many in communion with them had debates envyings whisperings wraths strifes backbitings swellings tumults and had not repented of the uncleannesse fornication and lasciviousnesse which they had committed Read the epistles of Christ to the seven churches in Asia and yee shall finde much abominable wickednesse and yet they were crowned by Christ himselfe with the name of churches If the Brownists plead that these churches should have beene separated Indeed they should have better then they were and because they were not they after felt the heavie hand of God but that the good should have fallen out with God for the sinne of man and beene separated from the good things of God for the wickednesse of those that were in outward communion of christianity that we no where nor ever I am sure shall read Thirdly whereas they plead that every particular congregation hath sufficient power by generall vote of members in all causes ecclesiasticall I must wonder before answere what have the people all the members power of jurisdiction over all What new scripture hath ever Christ made for this confusion Surely we finde it not before the law for then power of governement lay upon Adam Noah Abraham Isaack Iacob Ioseph and their peeres Surely it was not under the law for then power of governement lay upon Moses and his assistants even by the advice of Iethro and upon Aaron to whom the people must assent The law was delivered to the priests and elders and they were charged to looke to the rest It is as sure also that it is not under the Gospel The people attempted nothing but by the liking leave and approbation of the Apostles The Apostles ordeined elders in every city for the people without them and conferred with the elders of the church for the good of their assemblies without the people yea and upon consultation did decreâ— a matter for the peace of the church without them when their gifts were at the height It is true that sometimes the people were acquainted with some great matter in counsell not because they had authority without which the Apostles and elders could doe nothing but to acquâ—int them with reasons and to incourage them in their graces Thus Bishop Cyprian sometimes did and sometimes superiours do require the assent of inferiours for better peace and love And that the people had no authority in governing the church appeares by the commission of Christ to his Apostles and those that should succeed them goe yee saith Christ and teach and baptise
teaching them to observe what ever I have commanded and I am with you alwaies to the end of the world The promise is as the charge to the Apostles and their successours and not to the people in businesse that concernes them not Againe I will give thee the keyes of the kingdome of heaven saith Christ to Peter in the name of the rest and therefore makes good his word to them all he sent them inspired them and then said whose sinnes ye remit or retaine shall be remitted or retained It would be strange after this commission to heare of a power of governing in the people especially seeing for the executing of it Christ gave officers to his church and not to his church power to make them hee gave them to his church to bee in Christs stead to direct and rule by his word and not to bee directed and ruled by it Therefore if any thing be out of order he blameth them not the people I contended with the Rulers and nobles saith Nehemiah and to the Angels of churches speakes Christ sharpely for things amisse And for the people Christ would not have them rule but to be subject to magistrates and spirituall overseers This I am confident of that there cannot one precept or practise be given that the people should or did rule in the church but under their guides and teachers except Corah and his accomplices who were swallowed up in wrath As for that text tell the church and that other of the incestuous person we shall meete with them in their proper places In the meane time know that the sonne of man hath left his house and given authority to his servants for edification not for destruction and not to his house which is the church The people are still called sheep brethren houshold of faith spouse and children but their teachers are knowne by the name of Elders Overseers and Fathers on whom the governement lies But say the Brownists the saints are answereable to the kings of old who are to have power ecclesiasticall in their hands Indeed they are so called but not in respect of any outward power over others more then before but of inward power to rule by the annointing of Christ over their own pride and corruption This they will not doe and so speake evill of them in authority and advance themselves above the pitch which God hath given there It is a brave thing to rule and who would not doe so But if they were Davids weaned childe they would rather bee subject by doing and suffering then lift up themselves to high places of governement from whence they may fall to their shame and sorrow Lastly whereas they put into the end of their assembling not onely the exercise of governement whereof they have none and preaching prayer sacraments which are good indeed if done by right persons and in right manner but prophecying too surely herein they walke not with a right foote according to the truth of the scriptures They make prophecying an act of some private persons whereby as the spirit moves them they put in in publicke their verdicts with their Pastours and Doctours about the sence doctrine and application of the scriptures propounded but how Christs word makes this good to them I cannot see nor ever shall Indeed the Apostle speakes of prophecying but as of an office of some persons then not of an ordinary gift now He saith let the prophets speake two or three and I am sure that prophets have an office to prophecy Hee saith also prophecying is a speaking to men to exhortation edification and comfort and I pray what can the highest gift of preaching doe more If they may preach why may they not administer the sacraments seeing both goe together They cannot say that to preach is an act of office and to prophecy is an act out of office For where the Apostle speakes expressely of prophecying according to the proportion of faith hee doth speak as plainly of offices as of gifts If therefore they will prophecy let them shew their calling to that office and then vent their gifts Doe they doe it by vertue of their generall or speciall calling They deny any speciall calling and wee denie that they doe it by vertue of the generall calling of a christian because that gives not the office How much better were it for them to follow the word of Christ no man taketh this honour to himselfe but he that is called of God as Aaron then by jumbling ordinary and extraordinary gifts and offices together to utter things for want of knowledge wisedome reading and doctrine unworthy of the great God of assemblies Thus have I considered the foure parcels of which the Brownists make up a true visible None of which singly nor all jointly can make our blessed church not to be so because they are made up of divers falshoods already discovered Let us now take better view out of Gods word what a true visible church is that in it we may see our owne A true visible churth is men called and united in the profession of the truth according to the scriptures This is alwaies where there is a true visible church either planted or continued or restored If it be nationall it is a company of people professing truth in an whole land as the churches of Iudea Samaria and Galile with those of Asia If it be Parochial it is a company of people professing the truth in a towne or parish as in those where the Apostles ordained elders in every church If it be domesticall it is a company professing the truth in a family as in Philemons house and others It is true that the truth may bee more purely professed in one church then in another more purely in Smyrna and Philadelphia which were praised and lesse purely in Ephesus Sardis and Laodicea which were dispraised It is true also that some churches may be in infancy and so lesse perfect as that in Creta where Titus was left to redresse things amisse and those churches of the Gentiles which must not bee troubled for feare of a rent and some of riper age as that at Ierusalem where Iames was Bishop and the Apostles held a councel and so had a more setled forme of governement and that of Philippi which had their Bishops and Deacons But if they joine to professe the truth of Christ they are true visible churches First they ramble as sheep without a shepheard without God without Christ Christ makes himselfe knowne unto them by the preaching of the word They assemble as those that professe to seeke salvation that way some more closely some more loosely They publickely submit to the word of God and Sacraments and calling on the name of the Lord. These persons thus professing make up a true visible church either in a kingdome city town or
the whole saving word is rejected This is that unbeliefe which doth unchristian a man and woman and if it be finall is a state of Paganisme Though it may be there be such parents in the eyes of God yet I thinke few or none are such among Christians in the eies of the church They will all professe to believe in Christ and when they are convincingly moved will lament their sins and promise to doe so no more To the application of the argument to fathers and mothers of bastards in a christian church that they are such is an unsufficient plea. And whether they bee so to the cutting of them off from Christianity in generall and making their bastards unbaptizable judge by what is said and what followeth Secondly they give another reason thus They that have no grace already conferred are not to bee made partakers of the signe and seale of grace But bastards have not grace conferred they neither actually believing nor being borne of christian parents and therefore they are not to bee baptized I answer they meane not I thinke the inward grace of actuall faith such as Abraham had for then why was Ishmael circumcised But they meane the outward grace of having right to the signe and seale of the covenant and thus their application to bastards is false understand their argument thus They that have not the outward grace of right to the signe and seale of the covenant are not baptizable What though Abraham had true actuall faith when hee submitted to circumcision doth it follow that all that succeed him in circumcision should have so also Prove that and turne Anabaptists take away circumcision and baptisme from all infants Therefore I deny the application that bastards of wicked christians have not the grace of right to baptisme They have a right to receive that right whereto their parents have a right to convey and certainely these have a right to convey the right of baptisme to their children both as they are believers of the word of salvation by Christ and as they professe to stand in such a way though they are wicked and ungodly in particular acts They have a right also to the offers of grace in a christian church and so have a right to baptisme for heerein God offereth grace by way of signe and seale of Gods covenant To understand this conceive these two points First the difference of the offer of grace to them within and to them without the church They without have a right to it in the word for I may preach the word to a Iew Turke Heathen if hee come within my limit and will heare But they within have a right unto it in the word and sacraments according to Christs commission Secondly the priviledge they have by it is not to bee graffed into the body of Christ according to the election of grace but according to the profession of the Gospel and the state of the church visible heere Thus their reasons are voide from proving that bastards are not baptizable Now marke what reasons they make and finde against them and what they answer First some of the bastards predecessours Objection 1 have beene believers and this is sufficient to admit them to baptisme according to the promise made to believers and to their posterity This is a poore objection thus propounded For what Iew Turke or Pagan is there who may not pretend that some of their predecessours have beene believers if the Gospell have beene preached thorough the world They must be predecessours in a christian church in outward covenant with God But let us see their answer They give a text to prove the contrary and require a text to oppose them Their text is Saint Paules who speaking of immediate parents saith except one of them are believers their children are uncleane but now by the faith of one they are holy They will not prove I hope that believers children are holy by an infused or derived holinesse from them for from them they are the children of wrath but onely that they have a foederall holinesse by which they have a right to baptiâ—me Neither will they prove that it is necessary to a childs baptisme to have immediate predecessours such believers as doe in all things contrary to such sinnes as doe wound or waste a good conscience It is enough iâ— one be a believet that is a doctrinall christian though like the worst in the church of Corinth If hee bee a Iew the Apostle calls him circumcision and if hee professe faith in Christ hee is a christian for his owne and his childes baptisme What though the Apostle speakes of immediate parents there where hee speakes of a church newly converted to the faith from heathenisme and so to be a church that wanted predecessours before times may wee not therefore make use of other texts more comfortable for us who have had the Gospel a long time and that sealed with such christian bloud If now they require a text to oppose them let them take that The promise is to you and to your children But they answer that the unbeliever and his children are not the posterity of the believer I say yes if they be members of a visible church Those wicked kings of Iudah that were idolaters were the posterity of Abraham and David and had right to the promiâ—es made to them yea and to the ever blessed Messias who descended from them If they repented not they had no inward comfort from him yet had they outward right unto him by vertue of the promises made to Abraham and David But they say can uncleane bastards be the seed of the believing I answer that I approve that in these termes they expresse hatred to the sinne but in that they forget a foederall cleannesse in uncleane christians children by vertue of Gods promise to believers foregoing them they goe the right way not onely to fill he I with bastards but with true begotten children whose immediate parents are too often guilty of greater sinnes then whoredome though that bee damnable enough Secondly they finde another objection Objection 2 God hath promised to shew mercy unto a thousand generations to them that love him and keepe his commandements Therefore bastards of wicked Christians are baptizable The reason should have been put thus God hath promised to shew mercy to a thousand generations of Israelites in outward communion with him for otherwise it followes not that the bastards of christians are baptizable But what answer they They say Solution 1 three things first they say it followes not because bastards are not the generation of them that love God and keepe his commandements Take heed was not Davids child got of the wife of Vrijah the generation of them that loved God at all though in that act David loved him not nor was Ishmael the generation of Abraham that loved God though in
inflicted for parents sinnes Though the baptisme of children of believers is not to remunerate them for their parents righreousnesse but a blessing upon them for Gods promise sake to believers yet to deprive infants of it meerely for parents sake is a punishment for parents sinnes Thirdly they say that the Prophet Ezekiel speaks of actuall sinnes of great ones and not of little childrens sinnes and when they have sayd thus they confesse it is not to the purpose heere Yet consider this point Can any man be guilty of the personal sinne of another with whom onely there is communion of suffering and not of sinning God forbid and yet such is the case of infants from us Lastly they aske what danger is it if bastards should bee unbaptized till they are of yeares I answer there are dangers more then one The danger of injustice at large in withholding a right from them yea may I not call it sacriledge The danger of the neglect of this ordinance which is the ordinary way of God for entrance into the visible church And the danger of elevating baptisme above the mind of Christ who will have grace offered to all entring christians in it yea and given by way of promise and covenant which shall not faile to the receivers Lastly they yet finde another reason against Objection 7 them that though the parents of bastards have greatly sinned yet we ought to judge charitably of them and of their children I lay it downe otherwise thus They who at least in the judgement of charity are christians ought not to have their children kept from baptisme but the parents of bastards in a christian church are at least in the judgement of charity christians for otherwise they were rebaptizable therefore their children ought not to be kept from baptisme Now take their answer They say the judgement of charity ought alwaies to be according to truth This is true of truth probably presumed But what doe they assume that whoremongers and harlots cannot bee judged such while they are in their sinnes which make them unbelievers But say I pray Is their sin properly against faith or manners Is the bad working or idlenesse of faith in this sinne against manners of such power as utterly to roote out their doctrinall faith which yet is sufficient to intitle their children to baptisme If they answer but these demands well they shall see their owne errours Thus have I taken in by the way a view of thâ—s question which â—s not an every day doubt and is usefull â—or the quieting of many godly persons in this particular and my conclusion is this That in the reforming of our visible church which consisted of visible christians before though much out of order wee their seed in their right and so in a right of our owne were more purely baptized and so made true members of our true visible church whatsoever Brownists plead to the contrary For as bastards of christian parents have a right to bee baptized into their parents christianity so much more had wee into ours Our predecessours had a state whereof they repented and so have these of which they should If neither of them repented as they should yet were both of them true christians and so both their posterities were rightly baptized and made true members of a true visible church iâ— not for such governement as Brownists dreame of yet to be governed as members of Gods house for conviction or conversion to life SECT 10. Brownists third exception against us about the head of our Church WEe having now done what the Brownists do mean by a true church and the falsitie of it and with the entrance into it wee are now come unto their third exception taken from the head of a true visible church They finde from time to time our kings to interpose their authority over every particular assembly in our church for the keeping of them in pious and peaceable wayes according to the lawes of God and our church and common-wealth and because they fansie no visible churches but particular congregations which must bee fully furnished from Christ with power of governing themselves and they doe perceive withall that the supreame authority of a king over churches doth according to kingly duty hinder their erecting of new waies and tie them up to observe the laudable customes of the church therefore as if they willingly subscribed to the speech of Gallio that wicked deputy of Achaia If it were a matter of wrong or wicked lewdnesse O yee Iewes reason would that I should beare with you but if it be a question of words and names and of your law looke yee to it for I will be no judge of such matters they cry out wee have no head but Christ he shall rule over us we will wait upon him onely but you have another head and that is the king whose lawes you follow for government of the church and upon whom ye do depend for building or pulling downe whatsoever Christs law saith Now to pricke and open this blister consider 1 That Christ is the head of the catholicke Church 2 That Christ is the head of particular Churches 3 That Christ is the head of our church 4 That the headship of the king doth not hinder but helpe this and that according to Christs word That Christ is the head of the catholicke church no christian will deny or if hee doe he will bee convinced by scriptures which teach him to bee the head of the body even his church He hath in him most perfectly whatsoever may be for the life and salvation of his church He hath all things subjected to him for the behoofe of his church He takes up all debates suites quarrels and controversies betwixt God and his church as a counsellour advocate yea husband for his wife Hee is the Prince of our salvation the proper fountaine of all spiriruall life and governement No head is such an head as hee is Politicall heads give the influence of civill favour Oeconomicall heads of houshold and wedlocke favours but this all-sufficient spirituall head of saying favours spiritual blessings in heavenly things This therefore is certaine that thousands in this catholicke church doe runne into folly rebellion and blasphemy Into folly because they doe things without the generall or particular direction of Christ Christ is not in all their counsels Into rebellion because they doe things against the direction of Christ let Christ say what he will they will do what they list Into blasphemy because they think not Christs counsel worth the while sâ— long as they can shift without it it is good when they are sicke but if well it is but as Elias to Ahab a troubler of Israel These may be in the catholicke church they are not of it because Christ is not their head by infusion of grace Secondly it is true also that he is the head of particular churches and visible assemblies Therefore
the church of Corinth is called the body of Christ and members in particular This church as any other particular church may be considered two wayes In it selfe and so it was a body with reference to other churches and so it was a member of the catholick church But consider it both or either of these wayes if it bee the body of Christ if a member of his body or if both Christ is the head of it hee is in the midst of the seven golden candlestickes Therefore also the church of Ephesus is called the house of God and as in an house there is an head the husband is the wifes head so but more transcendently is Christ the head of every particular house or church For God hath set his sonne over his own house and our high-priest is over the house of God This is tâ—ue But thirdly say the Brownists what is that to us Christ is not our head Yes Christ is the head of our church of England For doe but consider 1 Wherein Christs headship stands 2 How hee useth and exerciseth it Christs headship doth stand in providing fit meanes for the gathering and enlarging of his visible church or churches and making them effectuall There is a foundation to bee layd which properly is Christ and for and from him the Prophets and Apostles There are builders yea master builders as well as others to bee provided There are materials to be at hand saints by calling some of which grow up to be lively stones a spirituall house that they may be Gods building These faithfull ones must be laied and coupled together as by joints till they grow into an holy temple for the habitation of the Lord by the spirit Now that this may be done Christ is the principal agent he adds unto his church that they may come to the father by him And withall hee provides his word that they might believe and ministers by whom they may doe it and the sacraments that they may bee baptized into his death and have the communion of the bloud of Christ Hee rests not heere but to make them effectual in the use of these means hee comes amongst these citizens with the saints and grants to those that by grace receive the spirit which is of God repentance unto life and faith to purifie their hearts and so hee addeth to the church from day to day a great number that believe and turne unto the Lord. But for those that come in to the voyce of the word and supper of the gospel in word and sacraments and have Simon Magus Iudas Hymeneus Alexander and Demas his heart if the conviction of themselves and the conversion of others and their perseverance doe them no good he shewes sometimes what they deserve by fearefull judgements and the censures of the church but hee will shew it in full power when the great day of separation comes Now looke in the feare of God whether our ever blessed Iesus Christ bee not thus our head Have wee not thorough grace the word of God gifts ministery and sacraments from Christs rule Say the Brownists ye have not all Christs ordinances yee want his discipline To that I shall speake in due place in the meane time put case it were true yet were it a true visible church though not a perfect one That is an ordinance for the comely and well being not for the being of the church But it lies upon them to prove that what they say we want are Christs ordinances and branches or his kingdome This they never can doe by the undoubted word of Christ Besides hath not Christ our head in the use and exercise of these blessings manifested his effectuall power How many iniquities are subdued and sinnes cast into the depthes of the sea what place is there where we shall not find the serpents head broken Some have beene in their ordinary businesses as the woman of Samaria and have come off with the bells of the horses pots in Ierusalem and Iudah as well as pots in the Lords house engraved with holinesse unto the Lord. Some have been disciplined with the misery of the hâ—sks of swine and have beene translated out of the kingdome of darkenesse into the kingdome of Gods deare sonne Some have heard and read good things to scoffe and cavill at them but have been suddenly changed from glory to glory as by the spirit of the Lord. Some have breathed out the stinking breath of sinne as Saul and others have seene the heates of persecutions and they have returned home to call upon the name of the Lord Iesus both theirs and ours Yea and some have seene others fall away from the faith of Christ and by the preaching of Christ have met with graffing in the riches of the Gentiles reconciling and salvation And though with Christ they have had a sword sent yet bonds in Christ have beene famous and the brethren in the Lord have waxed confident and bold to speake the word without feare Thus hath it beene with our blessed church the kingdome of heaven hath suffered violence and the violent have taken it by force But the ministery of the Brownists hath had no such communion and influence with and from Christ our head one of a city two of a tribe heere a little and there a little doth not answer in a continuall course from Christ hither the power of Christs intercession for the heathen for his inheritance and the uttermost part of the earth for his possession But say the Brownists wee have other heads besides Christ I say we have no other mysticall head beside Christ but onely politicall heads to keepe peace and to see that every person within their compasse doe his duty religiously Thus the husband is the wives head the honorable man the head Saul the head of the Tribes and Moses chose men of courage and made them heads over the people But say they our King is our head so as to rule in matters of religion This is true yet fourthly coâ—sider that this headship of the King doth not hinder â—ut helpe the advancement of Christs headship and that according to the word of Christ To cleare this follow mee in two particulars 1 That God hath given a power of governement to the Church for the well ordering of it selfe 2 That Christ hath made Kings prime officers to advance it in their places As a man cannot well be without cloathes good nourture so neither can the Church well be without the walles of government She must also bee able to hold up her head against her enemies that shall say by what authority dost thou these things and who made thee a man of authority Therefore hath Christ given the particular or generall rules of the word to give a commission to the Church to governe it selfe both in matters
of substance and in matters of circumstance In matters of substance it hath power to governe it selfe by ordering concerning the Word Sacraments and Prayer so as to make them most comfortable concerning Church Offices from time to time and duties of charity concerning the Churches censures publike assemblies and oversight that all these bee done to the honour of Christ and advancement of religion In matters of Circumstances it hath power to ordaine some outward rites and ceremonies for the outward carriage of Gods worship In the Church of Antioch there was a question a-about Circumcision an uselesse because dying ceremony then The Apostles Elders and brethren at Ierusalem by their consent and to encourage them in grace consulted about it and delivered their judgement as a rule for the Church to follow They disanulled the ceremony of Circumcision in those Churches troubled and establish others for a time as abstaining from meate offered to Idoles and bloud which yet in themselves were but things indifferent For meate commendeth us not to God for neither if we eate are we the better neither if we eate not are wee the worse Againe in the Church of Corinth there was a custome which grew to a publicke order in the Church of covering and uncovering to signifie the headship and soveraignty of the man and the subjection of the woman This was countenanced by the Apostle for the peace of the Church and other otders established Yea when he purposely treateth of acts of ordinary and extraordinary worship hee gives them rules for the government and outward carriage of them let all things bee done to edyfyng and let all things be done decently and in order Thus in matters of substance hath Christ made his Church able to governe it selfe by particular rules and in matters of circumstance by generall rules of edification order and decency Secondly he hath also made Kings prime officers to advance this governement in their places That hee hath made them Church-officers must be thus taken up Not strictly as Ministers who have the highest hand under Christ in the Word Sacraments and keyes of censures Ecclesiasticall but largely as those that are to care for good order about them The offices of ruling and governing which Paul speakes of cannot be proved not to belong to them They are Ministers for our good and our good is not chiefely civil I hope but spirituall The Apostle would have us pray for them that we may not onely live in civill honesty but in Godlinesse to bee countenanced and established by them Surely being members of Church they cannot but be chiefe ones too as being Christs Lieftenants who according to his promise are to bee nursing fathers and their queenes nurcing mothers who have their authority breasts and duggs to reach the neede of all under them to cherish and feede the Church of Christ according to his rules It is true they are servants to the Church and all good Kings doe so acknowledge themselves but not to be equals or subjects to the members of the Church but to make their prime authority serviceable to the advancement of the Gospel for the salvation of Christs people Hence is it that God hath given them a sword that when they oversee the waies of the Church within their reach they may maintaine the rights of it and by a coactive and coercive power suppresse the opposites for without this they cannot be the ministers of God for our good But say the Brownists wherein stands this office of Kings in the Church and over the members of it I answer first in calling of assemblies both civill and sacred The two silver Trumpets wer given to Moses the magistrate and least we should looke upon him as some extraordinary person we see that right maintained by Ioshua David Solomon Iehoshaphat Hezekiah and Iosiah Secondly in abolishing false worship and establishing true as we see in Asa Iosiah Hezikiah Thirdly in looking to the ministry both that it bee sound and good as Solomon who thereupon deposed Abiathar and put Sadock in his roome as hee performed other acts of justice by royall authority and Iehosaphat who sent his princes to see that the Priests and Levites did teach the law of God in their cities and that the ministery bee maintained according to the honours that God hath bestowed upon them as Solomon Hezekiah Iosiah and Nehemiah Fourthly in causing the people to serve the Lord as Hezekiah and compelling all that were round in Israel formerly professing Gods religion to seeke the Lord as Iosiah and Asa Their people were in the house of God committed to their charge and they will see them to live according to the order set by God Lastly in appointing consistories for the well ordering of the people as Iehoshaphat who set over the Levites and Priests and chiefe of the families of Israel for the judgement and cause of the Lord at Ierusalem All this is true say they of the Jewish kings who were types of Christ but wee reade of no such officers in the new testament These men are liberall in making types of Christs kingdome but I wonder whence they will prove it what word of Christ will they bring for it It is true that in some things some of the kings of Iudah were types of Christ as Salomon in his name and building the the temple and David in his troubles and victories and as hee was a king and a prophet but that all the kings of Iudah were types in their governements over the church and state even Saul himselfe when God made him head of the tribes cannot bee proved for Gods truth And whereas they talke of no such officers in the new testament Say it bee so there were no christian Magistrates while those scriptures were in writing and Christ knew them to be sufficiently instructed in the old This is a sure rule that what is warranted in the old testament and not contradicted in the old or new may as the warrant goes either by precept for things necessary or paterne for things lawfull goe for currant still But seeing the new testament saith that wee must pray for kings that by their authority wee may live in godlinesse as by those that are over us for our good spirituall and temporall surely they have warrant enough to use their power over all their people to advance godlinesse and the good of religion as well as justice But say they it is for Christ not for kings to appoint orders about his worship This is true for substantiall orders for these thas are in the will of Christ may not be altered but for matters of circumstance which concerne time place and outward forme not determined kings are bound as supreame members of the church over which they are to use christian consistories to order them so as may agree to the condition of
admits of no falshood But to cleare this more fully I shall by Gods assistance consider three things 1 What they say true of their owne members and ours 2 What they say false of the members of a true visible church 3 That their dreame of pollution is from their owne braines not from Christs ordinance This they say truely that the members of a true church are saints by calling Profession of saving truth as I have shewed makes such true members and all that so professe themselves though there be much chaffe among the wheate are such saints by calling He that professeth so much knowledge either actually or foederally as admits him to baptisme hath put on Christ And he that hath put on Christ though as an elect vessell as Paul or as one in Christ bearing no fruit and therefore justly to be cut off is certainely a saint by calling There are two sorts of saints by calling such as are sanctified by habituall infusions and actual expressements and such as are so by baptismal profession and many gifts of the spirit and so by consecration to God This may fall upon those that are justly rejected for their hypocrisie and wickednesse These two sorts have ever and ever shall to the end of the world make up the true members of a true visible church This secondly they say falsely that the members of a true visible church are onely such saints as are so regenerated as they have actual communion with Christ in all the acts of saving grace If they would spâ—ake of the Catholick Church It is the number of all faithfull people which are united to Christ by the union of the body head spirit and faith of truth By the first all members are knit together with the head in one body and so receive grace from the head according to the measure of everie member By the second it hath but one head As the body is but one so the head is but one from whence it receiveth the grace of life By the third the whole Church is directed and governed by one spirit which is the spirit of sanctification And by the fourth the whole church receiveth the doctrine once given to the saints which it cleaves unto for ever that in this foundation and love of union it may receive from Christ all saving doctrine with the comfortable fruits of it If they would speake of this catholick church let them draw up the members to that sanctitie which the word and world will affoord Nay if they would speake of such members of the visible church who shall from Christ receive al spiritual blessings in heavenly things and be jointed into the body of Christ till they come to a perfect man unto the measure of the stature of the fulnesse of Christ let them speake of all holinesse too so far as our knowledge in part can reach unto in this kingdome of heaven upon earth If further they would speak of such members as are fittest to beare rule in the visible church surely though Iudas be in as well as Peter by Christs his call and yong Timothy can worke the worke of the Lord as Paul doth yet surely they that are best and of ablest gifts are fittest for highest places in the visible church Which because the Brownists perceive therefore they having set up to themselves a governement of all the members which they cannot make good they thinke not onely the holiest persons to bee the fittest but the onely members of their visible churches If lastly they would speake of those that are the greatest comforts and ornaments of a visible church then surely holy persons are For Davids eies runne over with water when members in the church as well as others kept not Gods law yea and it is a fearfull reproach and tending to corruption to them that favour it But when they speake of such members onely in the visible church who are so holy as they imagine to whom if others joyne themselves in spirituall communion they are unchurched this surely hath no ground but in their owne braine This is an undoubted rule that it is Gods will that a mixed company be invited to the wedding of Christ the feast of the gospell which makes up a visible church The wedding of Christ is either compleate in heaven or begunne in the church To that in heaven a mixed company is not invited but conditionally for no uncleane thing shall enter into the kingdome of heaven To this in the church a mixed company is invited and thorough the power of the sweet word of grace comes both to the word and sacraments as Symon Magus to baptisme and the drunken and factious Corinthians to the supper of the Lord. And that it is Gods will to invite a mixed company appeares by texts examples and reasons The text is cleare in Gods commission Goe ye into the high-wayes and as many as ye finde invite to the marriage and also in his servants execution they went and gathered together all as many as they found both good and bad All these were members of this feast till God came and made the separation and when he did come hee blamed not his servants for inviting and guests for being in communion with the unworthy but friend how camest thou in hither But say they what is this kingdome of heaven Is it not the world Doth not Christ himselfe so expound it in opening the parable of the tares The Field is the world It is true hee saith the field is the world but hee saith not the kingdome of heaven is the world Surely the whole world lies in wickednesse and is farre different from the kingdom of heaven in the church· Therfore doth not Christ say the kingdome of heaven is like to the world but it is like unto a man this man is the son of man who raiseth to himselfe a visible church heere This he raiseth not in Jury onely but now the separation wall is broken downe in the world Here by vertue of his Gospel he doth sow the children of the Kingdome according to that promise of old I will sowe her to mee in the earth But the Devill that envies Christs Kingdome not the world sowes the Tares which are the children of that wicked one These Tares grow up in the Kingdome of Heaven which is in the field of the world with the good seed and so long as the Divell is the Divell and envies it will be so And it is Christs Judgement concerning them Let them alone till the harvest least while ye pluck up the Tares yee pull up the Wheate Surely they were other than the weeds of the world out of the Church These might have been plucked up without dangering the Church They were blasted Corne upon one stalke which from the power of the Gospel were called into the Church but degenerated by the
the full advantage of their plea. But if all this were true it doth not follow that wee are not the true ministers of Christ nor that our Church is not his true Church Not the first because that exposition of Christs words is their owne and not Christs If Christ had said unto us that hee would have such a governement erected in every parish then wee should dishonour our master and rob Gods people not to preach it Others have with prayer care and conscience looked upon those words of Christ as well as they and yet some finde in that Church mentioned by Christ onely the Iewish Sanhedrim some the Pope and his conclave some the presbytery of mixt elders some the consistory of preaching elders and some Bishops and superintendents who have the highest oversight to punish Church scandals under the Magistrates under whom they live But these men as if they would exclude other mens discourses and binde up their consciences to their interpretations will have their meaning to be the true sence and no other Neither doth it follow that our Church is not the true Church of Christ What though-something that Christ hath commanded to be observed be not taught nor observed doth it therefore follow that such a Church is not his What Christian is there that hath all Christs observations taught in every congregation where hee comes or if hee have them all doth observe and doe them as he ought And yet I hope he may be a true Christian and saved in the day of Christ As in a Christian wee must observe what gives him saving fellowship with Christ to wit Repentance from dead workes and Faith unfained and how he walketh worthy of this fellowship in the way of life to wit by deniall of himselfe taking up of the crosse and following Christ so farre that no wilfull nor deliberate sinne raigne in him and then though he do not observe every outward forme and rule yet I hope Christ may be his Christ and he Christs member to life So in a church must we observe what gives it true ecclesiasticall fellowship with Christ to wit the Apostles doctrine and fellowship breaking of bread and praier and then if it professe to know these and to continue in them so far as it is come though it observe not every thing that other men thinke it should yet I hope it is a true church of Christ But say they we have not the Apostles doctrine and fellowship for want of this popular governement Let them prove once that this is any part of the Apostles doctrine and fellowship Indeed they tell us as before that Christ said goe tell the Church and so forth but how this Last serves their feet comes next to bee discussed If this church were every congregation and if one man may bind and loose it is certaine the whole congregation may doe so also and so have the greatest power of church governement in their owne hand but whether the text will conclude for such power is the thing in question Learned men of most ages have much looked upon that text and have applied it either by way of allusion or properly to church discipline some way or other Some churches in this last age have looked upon it fully and as they thinke have squared an exact discipline according to it though I cannot finde that they cut their course fully according to their owne sence Some particular persons finding this to bee the strongest hold for that new discipline have sought to overthrow it so as utterly to roote out excommunication from the church and others finding the good use of that censure for the well being of the church have beene as eagar to maintaine this hold But discipline and that censure hath hold strong enough from other texts though that of Christ bee set in its proper sence For when wee looke to that promise of Christ to his disciples in the name of Peter and how he made it good to his Apostles lay together the rules practises of the apostles especially in the epistles to the Corinthians and to Timothy which last are spent in rules for the well ordering of the governing and the governed we shall find ground sufficient for church governement either in patterne or precept generall or speciall though we suffer this text to appear in its own colors Let me tell them then that as Paul saith Forbeare one another and forgive one another if any man have a quarrel or complaint against any so Christ in that chapter gives a remedy against private contentions This is plaine to everie eye that is not wilfully blinded that Christ in that chapter tells of the danger of scandals and thereupon he gives a double direction first to live so as not to give scandal to others and secondly to carry themselves aright to others that give scandal to them and that all this is to bee referred to private offences the unbroken course of the chapter shewes as Saint Basil hath observed many hundred yeares agoe That which moved Christ to this discourse was the present state of the Iewish disciples under the Romane Empire The Romanes had no governement over them and the authority of their edlers was much diminished For many of the Iewes became servants to the Romanes as their Publicanes to gather in their tribute such were Zacheus yea and Matthew These were freed from the authority of the Iewes as all other Iewes were that were freemen of Rome which made Paul when hee saw oppression before him to appeale to Caesar and to plead that he was free borne This was a great vexation to the Iew in recovering of right and defending himselfe from wrong Therefore Christ to moderate the Iewes passions arising one against another directs them what course to take you must not deale saith hee one with another presently as with Publicanes Heathens who are out of Iewish power and cannot bee impleaded any where but before a Romane barre but to cut off al differences betwixt you and your brethren yee must proceed in a gentle way Why what must they doe If thy brother a Iew shall trespasse against thee a Iew right thy selfe by degrees First deale with him fraternally according to the rule of charity tel him his fault betweene thee and him alone If that will doe no good to gaine him then secondly deale with him legally take with the one or two more that may heare the difference convince him of errour and perswade him to peace for this is Moses law that in the mouth of two or three witnesses every word bee established If that will not yet bring him home then thirdly deale with him Iewishly tell it unto the Church complaine to the Sanhedrim tell the seventy elders who sit yet by Gods approbation to heare harder causes and to decide greater doubts against peace and charity If yet hee bee
immediately did excell those that were called by men And among those that were called by men where might bee a rising to an higher degree according as they profited in faith and godlinesse Therefore Paul saith that they that use the office of a Deacon well purchase to themselves a good degree Therefore may wee lawfully maintaine a superiority in the ministery of Christ now But it may be they would not stand so much upon this because for ought I can finde there is some inequality betwixt their pretended Pastors and Doctors but that there is a Iurisdiction in our Bishops not onely over the flock but over the compresbyters their brethren It is true there is so and that justly without which wee should have as many religions as parishes and for that I say this Such jurisdiction as is patterned or prescribed in the epistles to Timothy and Titus is worthily exercised in our church of Christ If it bee said that that jurisdiction was personal in them this takes away the comfort of doctrine in all the otheâ— epistles for it may be as well said that the rules of faith and doctrine in them are personall and belong to that age But as this cannot be said so nor that for those rules tended to the government of the house of God and were to be kept to the appearing of our Lord Iesus Christ Now that that jurisdiction patterned or prescribed in those epistles was episcopal appeareth thus Set aside matters matrimonial and testamentary which are the wise donation of princes for the conscionable ordering of such affaires and the jurisdiction of Bishops doth stand in two things principally First in ordination for the ordaining of ministers Titus was left in Crete to ordeine elders and the Apostle would have Timothy lay hands rashly on none that is ordaine But say they these ordeined not as Bishops but as Evangelists But this they must prove that they were Evangelists strictly so called Evangelists were immediately called so waâ— not Timothy for according to his good report and the prophesies that went of him for his great use of the church hee was ordained by the laying on of the hands of the Presbytery Yea but say they that Paul bids him doe the worke of an Evangelist True but may they not as well prove Timothy to be an Apostle because hee did the worke of the Lord as Paul did know therefore that Evangelist may be taken three wayes for a penner of the Gospel by divine instinct so the Apostles were Evangelists For a preacher of the Gospel by divine instinct so they are accounted so properly And for a preacher of the Gospell by ordinary diligence and assistance and thus Timothy an Evangelist may be a Bishop to ordaine though not properly as a preacher yet as made a great overseer for that use But say the Brownists Bishops claime ordination to themselves alone so did not Timothy and Titus who did it with the eldership Whether these did it alwaies with the assistant presbyters is not yet proved there being no set law knowne to us then nor I doubt ever will Indeed for our Bishops they ordaine Deacons alone and so they may according to ancient custome and neither I nor they know any thing against it But for the ordination of Presbyters as it was in the primitive Church so our Lawes require that the Bishop should have his assistants the power of ordaining being in him and the liberty of approbation in these Secondly the jurisdiction of Bishops stands in redressing things amisse Titus was left in Creta to redresse things amisse not onely in the people but Presbyters Over Presbyters I say they had a power to command as Paul saith to Timothy I left thee at Ephesus that thou mightst charge some that they preach no other doctrine to judge therefore he saith against an Elder receive not an accusation under two or three witnesses which was a juridicall proceeding and to silence as occasion is offered for whose mouthes must be stopped saith Paul to Titus Which power if it be onely by verball conviction as every Minister of the New Testament is bound to doe as he is able and not by reall suspension as hee is over Presbyters the precept is altogether in vaine and idle For words doe but breed words and contentious spirits will never have an end But say they the Apostles would not suffer themselves to be silenced no more should wee If we cannot doe our office in publike we should doe it private This is true of the Apostles and they did well in it but there are two sorts of Preachers such as were immediately called who had their gifts and matter and calling immediately from Christ these none but Christ can silence they are his elect vessels as Paul to carry his Name And such as are immediately called who have their matter and gifts by reading and industry and their calling by and from the testimony of man Now because some mens sinnes goe before and some mens follow after they that gave power and testimony according to appearance may according to after appearance take testimony away from the unworthy except they could prove themselves Apostles But yet say they grant all this true yet are there divers exceptions against our Bishops what such as may justifie a separation Let us heare them Put case Timothy and Titus were Bishops yet were they not such as ours that is Diocesan Bishops what then were they parish Bishops I wish them read in Church stories of the best times without which they can never understand some passages of scriptures of the practise of the Church I am sure this they should finde that Timothy and Titus had some compasse of jurisdiction allotted wherein there were Churches at least according to cities wherein there were many presbyters to be overseene and ordered and what was this but a Diocesse which as the Church increased increased with it But these say they for all that had no princely authority and Lordly command over their brethren That is true neither is this absolutely necessary to the calling or of the essence of it yet doth it not overthrow it but adorne and strengthen it when it is well used If a Bishop were called a beggar it doth not overthrow his calling so neither if he be called a pallace who knowes not that that proceeded from the favour of our Princes that they might be Barons of the parliament to direct the conscience in deepe matters of state But say they this is against the word of God Be not Lords over Gods heritage saith Peter and saith Christ the Lords of the Gentiles exercise dominion over them and they that are great exercise authority over them but it shall not be so among you but whosoever wil be great among you let him be your minister and whosoever would be chiefe among you let him bee your
hee is no labourer and against charity in not feeding the soules committed his trust If any qualified man desire it in a wicked way as ambitions suit slavish flattery or the like it is stained to them who make gaine their godlinesse But if they desire it out of notice and testimony of sufficiencie to bee Christs instruments as they are able to further the worke of the Lord and the salvation of souls as Esay it is both just and charitable It is a worthy worke and full of charity and to bee desired Yea God moves the heart of some to it and he never doth that to what is unlawfull As for Moses Ieremy and some others it proceeded out of a too backward modesty upon conscience of their owne unworthinesse and as for the Apostles their case was different they knew of no such service to be done and therefore they could not desire it Againe the partie sent hath a purpose to spend and to be spent in the service of Christ They know it to bee a worke yea and to bee a worthy worke too because hee never laboureth without Christ his Lord and master hee laboureth for the saving of soules in whose hearts they have honour as well as with God in Christ and therefore hee resolves to say as Paul I will very gladly spend and bee spent for you though the more abundantly I love you the lesse I bee loved This they doe or should know to make up the best Ministery of Christ But say they where is this to be found Certainly in our Church in those that are sent according to the true meaning of our Lawes and Canons both ecclesiasticall and temporall It is their true intent and meaning that none should enter when they can be had but such as are such and thus qualified If it bee otherwise it falls out as betwixt Ahimaaz and Cushi Ahimaaz was forward and would goe carry newes to the King Ioab denyes him and sends Cushi yet Ahimaaz presseth and would goe and went with much a doe and came to the king first But when hee came there hee could onely say I saw a tumult but I know not what It was Cushi that did the message to purpose who was the messenger intended So in the intention of our lawes and governours the best able instructed and worthy should still be sent but when they are deluded with unworthy presentations false testimonies seeming appearances of learning and gravity for some mens sinnes goe before some follow after and with popular importunities which seldom proves to the best the least worthy runne fastâ—st to the scandal of good lawes and blessed orders But for all this why should wee not have a true ministery O no say the Brownists excuse what you can you have not the true ministery of Christ Indeed we have not Prophets Apostles and proper Evangelists but have we not Pastâ—rs and teachers Look upon Christs formal markes of true shepheards First they are not the ministers of the Pope of Rome that spiritual Babilonian no more are wee They are proper sacrificing priests for the quicke and the dead so are not wee They are his by doctrine oath obedience which â—s the true marke of a servant so are not wee They are imbraced by him as his sonnes we are disclaimed and persecuted by him with fire and fagot If wee were of him he would love us for the worâ—d love her owne Secondly they publish sound doctrine which is the trial of a true minister Such as stand not in his counsel and declare not his word are not sent of God as they should but if they bee nourished up in the words of faith and of good doctrine to which they have attained of which they put the brethren in remembrance I hope they are true pastours It is true that all truth is not sit at once there must be first milke then stronger meate and ordinary pastours have not all truths so revealed as they cannot erre in soÌ„ething yet if they walk according to the same rule minding the same thing and humbly expect though they bee otherwise minded then some other of their brethren in some things till God reveale even that unto them by the scriptures and publicke discussions and lawfull definitions of the Church I hope they are the true ministers of Christ Thirdly they have the true properties of a good shepheard given by Christ They goe in by the doore that is Jesus Christ who calleth them by his Church The porter openeth to them that is not the whâ—le house multitude and congregation this cannot but bee a vaine dreame but partly the holy Ghost who openeth to them by gifts and partly the governours of the Church who are delegated under Christ for their admittance They call their sheep by their names labouring to know the state of their flocks that they may draw out of their treasury things both new and old and minister to them according to their need They lead them forth from pasture to pasture from milk to strong meate that they may be sat and wel-liking before Christ For though many of their people are ignorant and wicked because they will not come to Christ that they may be saved yet as the Shepheard leades his cattell to greene pastures and waters though they will not eat or drink of them so our good Ezekiels are leaders of their people though the wicked that follow not perish And lastly they goe before their flockes in sound Doctrine and good life both according to the intention of our Church in sending them and very often in plaine examples And are not these true Ministers that doe thus Fourthly they have an ordinary and daily assistance of Christ for the converting of soules For though it cannot be said of every particular true Minister for I have laboured in vaine and spent my strength for nothing said Esay The bellowes are burnt the lead is consumed the Founder melteth in vaine for the wicked are not plucked away yet is it true of a true Ministery of a Church in generall for if they stand in Gods counsell and declare his Word to Gods people they shall turne them And is it not thus with our Ministery Hath not the Gospel beene the power of God by it to many that have beleeved it Can they not truly say In Christ Iesus wee have begotten thousands through the Gospel Let it be said that our Ministery hath converted none from Heathenisme and Judaisme to Christianity as the Apostles did yet hath it beene by Christs blessing powerfully sealed by plucking away thousands from lewd courses by no compulsion but by the feare of God wrought by the preaching of the hammer and fire of the Law and Gospel by us and by converting them to holinesse of life If it be said that none can be converted but Infidels
how David did sort and divide the Priests and Levites for their severall workes Did not Solomon by soveraignety deprive Abiathar and induct Zadoch yea and appoint the Priests and Levites to their severall service as David Did not Hezekiah the same and that not by instinct as a type of I know not whom but still after the example of David who was not checked for it Why then should our Christian kings lose their rights which they partly execute by themselves and partly according to the lawes by their delegates and officers both in Church and Common-wealth It is true we may reade of the people to have some hand about Church officers in the scriptures as when Matthias was chosen and when the Deacons as they call them there were yea and in after times too till uproares tumults and seditions followed for want of those graces which the people in the Apostles times had but let them duely weigh that Christ hath left no precept for that no nor established practise in all Churches Yea such elections never were but when the Apostles were present with them yea the people must be confessed then to have extraordinary gifts they were baptized and the Holy Ghost came upon them and so to bee able to be assistant in choyce Yet these people did never assume it as a right in themselves but come to it upon the Apostles exhortations for the time being How slender therefore are such grounds which fell out in unimitable cases and when there was no Christian Magistrate to carry with them a continued right let good consciences guided by the Word of God judge I know not what the Brownists will say to this but I am sure they loade us with fresh burthens which presse us downe from being a true Ministery at least in the guilty They finde in many of our congregations wicked and ignorant Priests who pollute the whole worship of Christ and are these the true Ministers of Christ They are true Ministers of Christ if they minister the things of Christ truely true Word true Sacraments true Prayers according to the measure of the gift of Christ. There is a difference betwixt a good man and a true man so betwixt a good Minister and a true Minister I wish from my soule that this distinction need not and that all Presbyters and Bishops were both unreproveable in life and able to teach that so neither Brownists nor Atheists may have occasion to stumble at them But so long as Satan and hypocrisie are in the Church there will bee such annoyances Yet Gods people must not abhorre the sacrifices for the wickednesses of Elyes sonnes if they doe they sinne as God hath said Put case they be wicked Priests yet may they performe the true service of Christ Iesus Disciples baptized sufficiently I hope and Iudas was one of them yet himselfe was a Divell The Priests and Levites of old offered sacrifices celebrated Sacraments whereby the faithfull had their faith confirmed yet too many of them were too wicked Christs ordinances have their efficiencie from him not from them that serve about them The garden may bee watered and made fruitfull by water that runs thorow a woodden gutter yet that not a whit the better but the worse for it The Sunne may give us comfortable light thorow a sluttish and noysome window yet that never the better by it The field may bring forth a goodly crop though sowed with a durty hand The Bell may call us to the Church though it never enter it selfe but by the sound The Well may yeeld excellent water though it have much mud Therefore though such Preachers are odious yet how can the people refuse the holy things of God which come truely from them They will if they deserve hanging receive the Kings pardon whosoever writes or brings it to them They have deserved worse Hell will they refuse the seale of a pardon from a wicked Priest Put case they be ignorant Priests though blessed be God that cloud was never better blowne over I hope they know how to preach the Word and administer the Sacraments truely The Disciples were not such excellent Clearkes when they baptized Though they were initiated in Christs Schoole examine whether they did not doe it before they were sent to preach They baptized before Iohn was cast into prison and Christ did not begin to preach himselfe publikely before Iohn was imprisoned and after that he sent his Disciples to preach what they were that went with Peter to Cornelius let them certainly tell me The Text calls them certaine brethren yet when Peter had preached to Cornelius and those about him hee commanded them to be baptized who baptized them As yet there was no communion betwixt the faithfull and the Gentiles and onely certaine brethren went with Peter and no Deacons chosen but them at Ierusalem I doubt they will not find such clearkship in them Thus I answer them not to uphold an ignorant ministery I abhorre it from my soule or to beare with private persons medling with the holy things of God for our Church government is against it But partly because the Word saith that God hath set in the Church helps or helpers to be assistant in reading and in ministring of the Sacraments to teachers and partly because none should thinke no Sacraments true Sacraments except administred by learned Clearkes fully able to teach But now to let all things passe which are gone for this time the Brownists will have about with our Ministery if it be but for our maintenance Our maintenance is a Jewish and ceremoniall maintenance namely Tythes which are fitter for the ministers of Antichrist whose Religion hath a mixture of Judaisme in it then for the Ministery of Christ They will not deny that they that preach the Gospel should live of the Gospel this Christ hath ordained and not man Nor will they deny that the Apostle proves by the Law and Leviticall practice that the Ministers of the Gospel must have maintenance from the Church Neither will they deny that he that laboureth in the Word and doctrine is worthy of double honor must be communicated unto by him that he teacheth in all good things But yet they doe not love to heare of these Iewish Tythes I would aske them this one question They say they must doe nothing about the worship of God or for the support and maintenance of it but what they must have a particular warrant from the Word of God for Well then seeing God doth require that Pastours should bee maintained honourably by a communicating in every good thing let them tell me how they will satisfie their consciences in the particular quantity they must bestow upon them Some men will say one thing some another but how will conscience be satisfied that it may dye in the peace of justice and charity The Scripture speakes not of any other particular quantity but
Yet doe not wee pray for the world but against it that we may follow Christ Christ prayed for the Jewes and Gentiles that persecuted him to death father forgive them for they know not what they doe yet he prayes not for the world that lies in wickednesse but that it come out and serve God so wee pray once more against their wickednesse but wee pray for their Persons As farre as our charity tends so farre our Prayers extend and I am sure wee must doe good to all But if God shall reveale any speciall Persons that have sinned unto death wee will not pray for them In the meane time give us leave if you have so much charity to pray that there may bee none such Yea but say they wee pray in that Litany for all that travaile by land or by water and so for thieves and pyrats too yea and I know not for what Devills in mens braines who compasse the earth too and fro Where is their charity The pious Church provideth a Prayer for Men and not for Devils who are out of hope and out of all Communion with her and for all men that are within a saveable condition in that word Our Father So shee prayes for theeves and pyrats to make them better or else against them to maintaine Gods just providence in their future punishments If these bee all their exceptions against our good Litany as they are all I have heard I hope they will give me leave to use it as I doe and use it with me in peace The second degree of our Church worship is the middle of it when wee reade the commandements of our great God with Prayer when we read the Epistles and Gospels more fully to strengthen our faith and pray for the whole Church In the first they doe except that we kneele when the commandements are reade as if it were a Prayer Noe wee doe it not to make it a Prayer it is none But yet wee doe it partly to testifie our subjection to the God that gave it as the People on mount Sinai fell downe at the publication of it and as wee kneele before the King and partly because it is joyned with that submissive Prayer Lord have mercy upon us and incline our hearts to keepe this law Next come the Epistles as indeede the whole word is an Epistle written to our soules wherein wee have sometimes prayers but mostly fit rules of holinesse of life and after the Gospels that wee may know the benefits of which we must live worthy These strengthen our faith in all the articles and further our thankfulnesse for all Gods mercies by Christ and his Apostles I know nothing worth notice that is heere excepted against If they call them shreads of scripture yet they are scriptures and fit texts applyed to every season And if Christ would not onely preach truths but fit truths for the people and if they themselves I hope will choose fit texts for feasts and fasts times of solemnity and times of mourning I hope also that the Church cannot bee denyed this liberty If they say they are applyed to divers holidayes which are not of Christs appointment Yet are they not without Christs leave and permission If Christ have permitted them though God saith six daies thou shalt labour yet to use their liberty according to discretion upon any of the six to refresh themselves or spend in holy exercises is he an harder master yea husband unto his Church Surely as occasion is offered they may choose any fit dayes either to feast or to fast But alasse say they all this in that common-prayer booke is but an English masse taken out of the masse-booke of Rome Belike then wee had it out of the Temple of God where that man of sinne sitteth well bee it so A thiefe hath got a true mans purse may not Justice deliver it to him againe and leave the thiefe to his Judge and punishment Such is our case The Pope could not have hid himselfe so long but under the banner of Christ and the service of God with the Saints Therefore hee gets the Leitourgy or common-prayer booke of the blessed Fathers and adds to it of his owne rubbish as Masses for quicke and dead Dirges Requiems Praying to Saints and ANGELS blessing of Bells and Candles to give power to drive away Devils When this was espyed by the breaking out of the beames of the glorious Gospel the blessed Martyres challenge their owne and leave the wicked trash to the founder And is not this Justice If these men had gold and silver mingled with durt and poyson would they cry out all durt all poyson and worke for more No they would wash cleanse purifie and keepe the gold and silver for their uses So have we done and noe more Wee have taken off the spots and keepe the garments We have washed away the filth from the gold of the first great Saints and Martyres If this bee a fault wee rejoyce in it and commend to others as Doctour Rowland Taylour when hee was going to be burned next unto the Bible the Service-booke to bring up our children in the feare of God And so I passe that The last degree is the end of our common-prayer worship which is the administration of Sacraments The wit of Men and Angels cannot devise a better way of GODS worship in them Such grave exhortations effectuall Prayers propounding of warrants laying downe of promises confident expectations of their making good by Christ to Children Parents and all penitent and believing Christians are there upon record that a modest man would wonder how any exceptions could be found out Yet three things are there that much trouble them and us by them 1 Kneeling at the Communion 2 Crosse in Baptisme and 3 The responses or answeres in Baptisme As for kneeling I shall indeavour with Gods helpe to doe two things shew that they may lawfully worship God in the use to this Sacrament kneeling and take away their maine rubs in the way That which is for Christ they may lawfully doe but kneeling at the Sacrament is for Christ for what is not against him is for him If it bee against him let them shew where hee hath forbidden it If they cannot they may lawfully kneele Againe that which is neither commanded nor forbidden by God they may lawfully doe for the Apostle saith of such things all things are lawfull yea they must necessarily doe it now not out of conscience to the gesture but out of conscience to the command of our Christian King and Church But kneeling at the Communion is neither commanded nor forbidden by God but commanded by the King and Church therefore they may they must kneele Againe if they kneele not but sit as an act of Religion they make it essentiall to the supper and the Apostle Paul an unfaithfull servant to so good a
exhort one another Oh that wee could alwayes walk in the presence of this duty and suffer the words of exhortation too The wicked will call one upon another to goe to hell why should not we to get one another towards heaven But how our forsakers will answer it to God I know not who cast themselves out of our assemblies in folly before they are cast out in justice and forgoe this whetstone of exhortation for a blunt sticke of their owne devising This I am sure they might be exhorted with us and learne to exhort others better from us then they doe to leade poore soules into the wayes of discord distraction and strife I have but one thing to thinke upon this text more and that is Pauls motive and inforcement so much the more because ye see the day approaching men complaine much of dayes and times but I am sure the worse they are the more had they neede to keepe the communion of Saints both publicke and private Evill dayes will come fast enough no man had neede to pull them upon himselfe If hee doe there is the day comming which will pay to the purpose without a pardon for all his sinnes and indiscretions All other dayes are our dayes in which wee eate drinke marrie give in marriage work play pray and heare and the like but this is the day with GODS marke upon it when all shall bee awaked and gathered before their JUDGE The thought of this day should sharpen us to love assemblies and call others to them because they are the ordinances of CHRIST the JUDGE On this day there will bee fulnesse of feares and terrours Fearefull sights of an universall fire throne and JUDGE fearefull yellings and cryings of desperate men fearefull accusations from heaven earth and consciences and the fearefullest sentence that ever yet passed Goe yee cursed Therefore had wee neede all our lives to get something to comfort us against that time for it is an evill time to the wicked On that day will there bee an expectation of comfort or discomfort for ever and ever upon all that wee have done either in our assemblies or out of them On that day wee shall heare such accounts as wee have never heard as how wee have willfully sinned in every secret In the secret of our understanding will affections judgements consciences corners woods and denns How many assemblies wee have neglected How many wee have prophaned in being no better How many in our power wee have not exhorted How many have exhorted us and wee have not answered and followed On that day shall I bee judged if I have taught you to acknowledge our CHURCH a true CHURCH our MINISTERY a true MINISTERY and our WORSHIP a true WORSHIP against my judgement and conscience according to the rule of CHRIST so farre as I am come yea and I shall bee cast also And on that day shall our forsakers escape scotfree shall they not passe a strickt triall and examination Have yee had a care to keepe a Christian state to CHRISTS honour Have yee loved publicke assemblies to that end and use Have yee not forsaken the assemblies of CHRISTS people for no just cause Is not that a true church which professeth the name of Christ according to his word whereto it submits as the rule of the religion it hath Is not that a true Church which enters covenant with mee as all the Christians in the World by entring into my schoole by Baptisme Is not that a true Church which acknowledgeth mee onely head for supreame rule and under mee my liefetenants and chiefe officers to governe according to my lawes general and speciall Is not that a true Church which rejoyceth in good members yet dare not forbid wicked hypocrites from the outward priviledges of my feast because I have commanded her that good and bad should bee called Is not that a true Church which hath the power of governement in best and wisest when I never commanded that whole assemblies should ever have an independent power to doe according to voyces which cannot but bee the authour of schisme Is not that a true Church which doth exercise governement according to my patternes and rules insâ—rting things in order ordaining teachers and casting out unworthy beasts as information and conviction could bee justly had Have you forsaken such a Church to set up a Church of your owne devising which hath never beene from my time downeward to ordaine Pastours and Doctours that are not able to divide the word of God aright to cast out or keepe in according to the voyces of two or three men or women which may out of selfe-conceit and pretence of my word presume to bee a Church contrary to my will What Ministery have you forsaken A ministery that hath beene honoured by the bloud of blessed martyrs that are no wooden Priests but whose breath hath blowne away Romish tyranny idolatrie superstitions and falsities which dishonoured mee and my offices a ministery that hath gained soules from heathenisme and prophanenesse in their turnes and moved by my blessing effectually to serve the living and true God even to thousands and millions What worship have you forsaken a worship of praying and receiving of Sacraments with my word with petitions supplications intercessions and giving of thankes to my father in my name Have yee forsaken such a worship and all because every one that goe before in worship have not their tongues at liberty to say what they list but are helped by the publicke spirit of my Church so as they may with one heart and mouth at one time when I have no where commanded the contrary Oh let this Terrour of the Lord perswade men A thousand yeares with Christ are but as one day for the Iudge standeth at the doore and when hee doth come thinke what praise and honour ye shall get by disturbing a Church where is a true Ministery and worship by disheartning of Gods tender people from his service under pretence of his word when for none of your fancies you can produce one precept of Christ The most you pretend are obscure places which by the diligentest searchers of scriptures have beene and are diversly expounded and therefore no sure footing or some obscure examples without lawes which yet if they were never so pregnant prove but the lawfulnesse not the necessitie of such practises And will you hazard the peace of a Christian Church the comfort of your consciences the liberty of your goods and bodies upon so sandy a foundation Oh thinke upon that day and take wiser mens advice then your selves that have not beene carried with rashnesse puffed with pride in love with a conceit of selfe-government or pricked with envies emulations jealousies just punishments and see whether such men will warrant your courses upon the price of their soules in that day And if all candor bee not banished if hatred to an English Priest a Bishops creature as some body is termed
kept back none of thy counsell I have not strengthened the hands of wickednesse I have loved the godly as such though I have hated their indiscretions as well as my owne J have been kinde and courteous to those that have ill rewarded me Onely this is the truth J have loved the Church of God amongst us and the whole governement ecclesiasticall and temporall If any thing have appeared harsh I have excused it aâ— I was bound I have not indured to heare publike scandalls to bee layed upon them I have opposed gainesayers with earnestnesse of spirit others will say like a man but J will say and J am sure like a minister This hath fallen upon darke melancholick high lookt and sowre natures and so hath suffered a disgust Some have beene sowred but sweetned againe with the trade of the good word of God and the practise of affability Some have beene estranged till this contracted folly hath beene digested Some have complayned of chiding when my nature can chide nothing but sinne and disorder and some have hardned themselves in error and schisme To crosse me I feare and my tenets for the Church they have revenged upon themselves What these few will gaine in the issue I doe not know This I doubt that they will repent if greatnesse of stomack will let them looke backe againe when it is too late But for you my good people in whose hearts God hath writ mee by the preaching of Christ and his truth ye have not so runne in vaine Ye will not be deluded with their pretences and sweet words Yee have heard formerly from me all these grounds and oppositions of Brownisme which here J present unto you and here have J thus addressed them for you that they may keepe you from that snare of simple ones and that they may ever lie by you when J am dead and with my Christ to keepe you upright in the waies of our blessed Church I know that some of you beare a deare and tender affection to these few seduced ones though now they will not heare you Ye have lived in the same Church together like friends ye have delighted in the same word of God prayer and sacraments yee have sweetly comforted one another in the private communion of Saints and ye see that still they seeme to live unblameable lives towards men and that they pretend to delight still in the word of Christ which is the onely rule of salvation These things will give great advantage to them to worke upon you and to you to keepe intimate familiarity with them But in the feare of God I beseech you take heede weigh well what in this discourse J say and God give you understanding in all things Jt is no small charge to unchurch a church to unminister a ministery and to unworship a worship They must be sure of their hands that they can and will answer it to Christ with confidence when they have done it To doe it with a trembling heart is to doe it against conscience To doe it with full assurance of understanding is to doe it with sure warrants and precepts of Christ If they have such against our Church I am sure we shall finde them if not let them goe if they will but follow not them in the breach To keepe you out of it I have done as J doe and to gaine them too if they will not bee resolved without grounds J am sure they shall have no iust cause to except against my dealing with them They may except against me as an English Priest and Bishops creature as I heare but shall never against my course with them I have dealt with them with matter more then with words and because they pretend to two things to the scriptures and to conscience and I know a third thing in them weakenesse Therefore have J dealt with them accordingly J have compared scripture with scripture to finde out the truth but cannot finde theirs I have dealt conscionably with them in fighting with that onely weapon against them of their owne choosing the word of Christ And because they are weake I have not shewed my selfe a man in giving them any bitter language or exasperating termes As the barking of one dogge begets the barking of another though it bee against the Moone so is it with high words and therefore it were glorious and above a man if it were layed downe on all sides and partakings But as the waves of the sea when they meete not with a rocke but with the sands they returne backe-againe with a watery flash so have J done by them that all our matters may be done in love Indeede I have taken their affected name out of their mouthes separatists and given their right one unto them Brownists and this J have done out of conscience I finde by experience that the word Separation doth winne to their cause For when people of strong affections and weaker Iudgements doe reade of the necessity of separation in the scriptures and can not discerne how we have made separation from heathenisme and when we have beene thrust out of Rome because wee were unwilling to bee so bad as shee have maintayned our just standing from her in a divided way they have beene willing to hearken to a separating plott Therefore Browne being the leader amongst us to this breach if now time hath not made it worse then he intended it J can not nickname but inconscience call the childe after the fathers name Jt was Christs course ye are of your father the Devill his children ye are and so must I. Jt is true also that afterwards yee may finde some opinions gone against that are held by some that keepe Communion with our Church as of a true Church But I am sure they are the Brownists opinions also to whom I speake All that I can say therefore for that is this Jt may bee that some of you know or have heard of that Noble Moralizers fable of Amphiolus who when hee was in all his military accoutraments to give combate as hee thought to Argalus a Knight of the Sunne This mans wife dressed her selfe in her husbands armour and gave her husbands enemy meeting Amphiolus encounters valiantly gave a wound in the necke closeth overthrowes and gives a mortall wound in the body But when hee opened the armour viewes his Conquest and saw it was faire Parthenia Argalus his wife he could have no comfort of the day it became not a man so to ruine a woman Such is my case heere J say as a father of old I dare not write against a Bishop of my communion the love of brotherly peace is glorious in the Church even among men that otherwise differ in opinion But if they put on the armes of an enemy because they will bee so with whom I fight for truth I cannot helpe it if they meete with a blow though I glory not in it yea am sorry that there should be any such cause I
The words without curiosity present these three parts unto you First the vertue of some Christians or rather the act of it Secondly the vice of others or rather the act of many vices and thirdly the use to be made of eschewing the one and following the other The act of vertue in all Christians who would keep what they have is mâ—n to forsake the assembling of our selves together to keep publick communion of saints in the acts of religion and worship The act of vices in some Christians who have no care to keepe what they have or a vicious care to get something worse is to forsake the assemblies though the division of Reuben make great thoughts of heart The use that is to be made of flying the vices of these and following the vertue of the others is to gaine ability from sound judgment and due consideration to exhort one another which hee sets on with a motive because the day is approaching in which all must give accounts according to receits Thus have yee seene in a word that a christian hath a rich and precious estate that God is willing he should keep it to bring him to heaven that it is possible for him to doe so in Gods way that this way is here set downe and therefore further follow it with me to Gods glory and your good SECT 2. The way to keepe a Christian state is publick communion TO speake first of the act of vertue of all good christians If they would draw neere to heaven and stand fast there they must not forsake the assemblings of our selves together they must love church assemblies and the publicke fellowship of the saints in a word they that are good and would be better must choose to bee where Gods people are in publicke service for the common faith and our common salvation All the best saints and people of God have been ever for this They have loved and delighted to pray reade meditate and conferre in private but were most glad when others would say unto them let us go into the house of the Lord. They mourned when they could not go with the throng of them that went to the house of God with the voice of joy and praise to keepe holy day Yea they accounted a day in his courts better then a thousand and had rather bee doorekeepers in the house of God then to dwel in the tents of ungodlinesse Not onely they under the law were for it when yet Gods blessings were in drops to ours in pouring showres but as it was prophecied that in the daies of Christ christians should say come let us goe up to the mountaine of the Lord to the house of the God of Iacob so was it fulfilled by the first converted Jewes and Gentiles as wee see in the history of the Acts. Yea in the hardest times and dayes of persecution when goods liberties and lives lay at the stake how readily did they deprive themselves of naturall comforts for spiritual To the caves and holes of the earth to stinking mines and pits to woods and dens would they flock when they had no places authorised for assemblings to perform their devotions and publick worships This hath beene ever the glorious practise of Gods people and we cannot wonder at it when wee consider the presence in our assemblies and the benefit that ariseth from them First in our assemblies are Gods people Gods Angels Gods ordinances and God himselfe There are Gods people who have respect due unto them from the greatest Princes in the world Paul speaking to all sorts of Christians saith submit your selves one unto another in the feare of the Lord and there is a double submission of Reverence of Service By the first all inferiours must submit themselves to their elders and to every ordinance of man for the Lords sake By the second even the highest must submit to the lowest for good Thus Peter hath it bee subject one to another and that ye may not be hindered hee cloathed with humility Thus Esay prophecied Kings and Queenes shall bow down to the church with their faces to the earth and shal lick up the dust of her feete Not by a subjection of reverence as if they must be underlings to the censures of that particular congregation whereof they are as Brownists would have it whereof hereafter but by a subjection of service when they use their crownes and dignities for the honour and advancement of religion as every good king doth For they must not despise one of Christs little ones but with many people and strong nations seek the Lord and take hold of the skirt of him that is a Iew that is a religious person saying we will go with you for we have heard the Lord is with you there are the Angels also This was figured in the curtaines of the Tabernacle where Cherubims were wrought of cunning worke and in the walls of the temple where were carved the carvings of Cherubims yea this also hath been taught by the Apostle who would have women to have power on their heads that is a vaile as a significant ceremony of subjection to the man among the Corinthians because of the Angels who are their guardians and there more especially present with them There are with Gods people and angels Gods ordinances also both the word prayer and sacraments The word to bee a seed of immortality and a word of life praier to powre out our soules that God and all grace may have roome enough to dwell in them and the sacraments to be the seales of the righteousnesse of faith and so the buckets of heaven to convey grace by Gods assistance and covenant to the worthy receivers Lastly there is with Gods people angels and ordinances God himselfe For though wee cannot limit him to temples made with hands yet Christ having promised to be with his Apostles alwaies to the end of the world which therefore must be enlarged to their successours when they were dead and he having presented himselfe in the midst of the seven golden candlesticks and lastly having covenanted for his word and spirits going together therefore certainely hee is by way of special favour in the assemblings of his people If to the Jewes much more to us because the ministration of the spirit is much more glorious Lay now this together that in our assemblings there are Gods people Gods Angels Gods ordinances and God himselfe and yee cannot wonder that the good have chosen to dwel in publick assemblies if it might be for ever Secondly in our assemblies all things are for benefit every thing is edifiable And if our hearts were in tune and our heads full of the expectation of Gods spirituall blessings in heavenly things in Christ how might the kingdome of sinne and Satan fall downe like lightning as the walls of Iericho at the sound of
all that came into their communion They would runne into invited and unnecessary dangers This they called martyrdom whether they suffered from themselves or others I am sure also that our forsakers will not owne these for their setters up in all points if for nothing else yet for this they had Bishops Heere was a separation long and irkesom yet surely they will not be of such an episcopall separation Thirdly besides the separatiō of Lucifer who falling at odds with Eusebius Vercellensis about the ordination of honest Paulinus departed in choler from the peace of the church and made a proud breach wee reade about the yeare after Christ three hundred seventy one of one Audeus a Syrian who raised up by the cōmon opinion of his zeal and integrity a company of followers who would not pray with other Christians and Bishops crying these downe as being too rich who also gave this reason of their separation that in the bosome of the church were suffered usurers and impure livers These sometimes dwelt in solitary places by themselves and sometimes in the suburbs of cities They fained also great holinesse and chastity and dreamed God to have mans forme and humane parts But their sect outlived not their persons and I am sure also that our forsakers wil not acknowledge themselves to bee of this condemned breed Fourthly when the thoughts of the best christians were taken up with more weighty matters and the necessity of times had invited them to faith and doctrine or the vaile of darkenesse had covered too many hearts these pettie sidings beganne to vanish and were at last utterly extinct till the light of the Gospel shined upon the church with fuller glorie againe Then as the enemy troubled the wheat with blasted corne our forsakers say they had a church againe In king Henry the eights and Luthers dayes they finde say they some congregations upon their bottome And indeed wee finde in stories that some of their vaine opinions crept into the heads of some right godly persons in other points who were ready to suffer for Christ and did so for it is hard not to fall from one extreamity to another if sound judgement according to the rule given doe not poise the lightnesse of affections But these in Germany were crowned with the name of Anabaptists whose doctrine and practise to overthrow the Church and state are well knowne and as well confuted and condemned by Luther Calvine Zanchius and an whole army of others But our forsakers I am sure will not own these in all points neither will they owne them because they forsake them also in some Fiftly therefore wee must goe lower yet and if wee come to the daies of blessed Queene Elizabeth after divers strugglings for excesses which surely is no friend to the Gospel among variety of judgements which know but in part wee meete with one Browne who first raiseth a new platforme of all the tenets of our forsakers if yet by time and age they have not made them worse This man after hee had infected some by preaching found meanes to poison others by writing of his Estate of true Christians and other pamphlets His conceits within this last age have lived and died by turnes as they have been the objects of discontēted or quiet spirits If humble soules have met with them they have seene in them the poison of peace the renting of the seamelesse coate of Christs church the building upon a covenant of workes and the hindering of the progresse of the Gospell in faith and love But if they have beene cast upon a raging sea of an unquiet and disjointed heart they have bred Barrowes Greenwoods Penries Robinsons Iohnsons Aynsworths and Smiths the onely men so farre as I know of that full straine who have tasted of more or lesse learning ill placed from Christs time downward Seeing therfore Browne is the first full-father of our forsakers who raised up their building to that height they would faine maintaine it at surely they can have no other name of justice then Brownists which they must hold except they can prove that theirs is a newer way Indeed Browne did afterward fall away from them and his owne tenets for the most part But seeing the first authour justly gives the name as that carpenter that builds an house for the building of it though afterward hee burne it down therefore I cannot bee so unjust as to suffer them by mee to bee called by any other then that they received from him in his new christianity If now you aske the issue of this discourse it is to draw to this conclusion that this church of theirs was never heard of till Brownes time and so I argue thus That which never was a true church from Christs time to the daies of Queene Elizabeth was not a true church then nor is a true church now for the gates of hell must not prevaile against it But the Brownists church was never a true church from Christs time to the dayes of Queene Elizabeth Therefore it was not a true church then nor is now as they would have it If they say that some of their opinions were of old I confesse it is true But let them shew but one church which either positively in all points which make their church to them a church or negatively in denying contrary tenets held by the true church and then they shall bee the true church for mee But it may bee they will say that the church of Rome thus disputes against us It is true and so doe wee against them about their church built up by the late councell of Trent affirming confidently that there was never one church but was under the curse of that councel if it had beene of force before But when they plead so against us wee goe to that which made true visible churches in the Apostles dayes and ever since that is professed submission to the rule of faith in the scriptures and a profession of faith in the trinity especially in Jesus Christ our Lord that rocke whereupon the church is built and so long as we have this wee feare not their plea. If they say that they doe thus much to make them a true church also It is true they doe it as wee doe and yet they denie us so doing to be a true church except wee be of their new covenant If therefore they cannot finde a church of that covenant till Brownes daies how can they bee a true church which hath never failed nor ever shall Let them duely consider this issue and God give them understanding in all things SECT 5. Of that name they would have Separatists and how unjustly assumed as a title of honour IT is most true that they are loath to acknowledge the name of Browne their father not sticking to brand him with the livery of a turne-coate if not Apostate and surely deserves to bee soundly
lashed who would rashly father it to such a breach yea and they tell us that they will have their name from scriptures not from men and will be called they of the separation In this I am yet glad that they love the scriptures more then men and I humbly pray that all that would be accounted good men would not tell us what this good man and that held and said but what Jesus Christ hath left to be held in the sure word of God that their faith may not stand in the wisedome of men But yet before we believe them we must know in what scripture their name of separation stands We reade indeed that God saith to Israel I am the Lord thy God which separate you from other people which Salomon thus expounds thou didst separate them from among all the people of the earth But are not all christians separated thus as well as they from Iewes Turkes Heathens Israel was not separate from raigning sinne and sinners but for profession and service of the true God For even then God said of them yee have tempted me these tenne times and have not harkened unto my voyce this evill congregation are gathered together against mee thou art a stiffenecked people thou hast provoked me to wrath and I was angry with thee to destroy thee and I hope all christians are of no worse separation then this We reade againe that Paul at Ephesus departed from the wicked and separated the disciples It is well it was an Apostle who had an universall Jurisdiction by immediate Call and not private persons who may not doe as hee It was well it was Paul who went to Jewish synagogues to have spirituall communion and preached none other thing but that which Moses and the Prophets did say should come to passe and not his owne dreames But for his separating the disciples we reade he separated them from divers not from all and that from those that were hardened and believed not and spake evill of faith in Christ before the multitude as the text saith What is this to our church wherein they cannot find one member that believes not in Christ at least doctrinally nor one that speakes evill of the way of believing in Christ though thousands justly speak evill of their way which is the thing in question Wee reade also againe that renowned place come out from among them and be yee separate and touch no uncleane thing and I will receive you saith the Lord. For what fellowship hath righteousnesse with unrighteousnesse and what agreement hath light with darknesse But this will not affoord them the name of separatists neither Looke to the persons that must be separated from They are heathenish Infidels unbelievers Idolaters in utter darkenesse and so not acknowledging the true God And are wee in the church of England such Doe wee not prâ—fesse saving truth Doe we not look from the first to the last to bee saved onely by Christ If any professe they know God and by workes deny him yet shall not all things be pure to them that are pure Looke next to the persons that are charged to separate They are the christian Corinthians to whom the Apostle gives sweete words The church of God called to be saints a gracious people by Iesus Christ called to the fellowship of Gods son in Christ Christs owne begotten in Christ Iesus thorough the Gospell the seale of mine Apostleship in the Lord whom I praise because yee keepe the ordinances and who are full of godly sorrow with the signes of it yet will these Corinthians justifie the church of England by their wicked vices both in publicke and in their private meetings as I shall if God please shâ—w hereafter Consider now that this christian church which was commanded to separate from heathens in their Idol-feasts and abominable atheisme was yet in something worse then the heathens themselves yet doth hee not teach them to separate one from another in christian duties of piety and charity but to redresse each other as they could and onely to separate from the heathens that they may be all knowne to be professed and not dissembled christians Looke lastly to the matter the Apostle treateth of It is to warne christians from having fellowship with the unfruitfull workes of darkenesse and to reprove them in their places in word judgement affection and conversation That with which they must have no fellowship Paul termeth unrighteousnesse darknesse Belial Idols The way whereby they may have fellowship with them he termes yoaking concord partaking and agreement And it plainely appeares that it is as murh as if he had said yee that are christians must not be with the unrighteous men of darkenesse sonnes of Belial and Idolaters as if ye were yoaked in their society living at one partaking and agreeing with them in their wicked course How I pray can they raise a name of separation to themselves from hence except they can prove that all of us live in unrighteousnesse and darknesse in league with Satan and in idolatrie and that we as paires and couples are linked together and partake of these evils or how can we justly give them that name of Separatists except wee will grant our selves to bee such let them bee from their first father Brownists and because they will be of the number and manner of those some that forsake the assembling of our selves together therefore let us with a good conscience and as quiet a spirit as their cause will permit examine their grounds by the word of God SECT 6. Of the Brownists opinions upon which they forsake our church 1. Because we are not a true church These grounds of Brownisme they referre to three heads to wit our church our ministery and our worship 1 They deny us to have a true church 2 They deny us to have a true ministery 3 They deny us to have a true worship If this charge were true surely they might say as David to Eliab Is there not a cause But whether it bee not most false let a good conscience guided by the word of God Judge First they deny that wee have a true church And though wee being in possession and they labouring to cast us out we might put them to the proofe yet shall I by Gods helpe tender them this one reason among many to prove that we have a true church Where there is the true matter and form of a true church there is a true church For this cannot be denied that the matter and forme of a true man make a true man that is the body and soule united so must it be in the church But our church hath the true matter and forme of a true church and therefore is a true church It is denied by the Brownists that wee have such matter and forme and it is proved thus first for the matter The true matter of a true church is such as professe saving
house though they bee worse then Peter in his worse part not walking with a right foote yea though too many of them bee as bad as Simon Magus who joyned to Philip and was baptized When God sent forth his servants to invite guests there was the calling of a church When good and bad that were invited came to the wedding feast there was their profession This made up a visible church though many were called and few chosen but left in their chosen wayes to their ruine When wise and foolish virgines came of duty to attend their Lord though five only had lasting oile and five had but lampes only there was a true visible church When the sower went out to sowe the word of God though some fell in the high-wayes and some among the stones some among thornes and but some in good grounds yet all these professing hearers made up a true visible church When a man sowed good seed and his enemie sowed tares or blasted corne which sprang up as from the same roote which must grow together till the harvest there is a true visible church When a net was cast into the sea and gathered together fish both good and bad good to bee reserved in vessels and bad to be cast away there also is a true visible church the kingdome of heaven upon earth The word comes and when it is received it makes the church by profession a candlesticke a citie set on an hill which cannot be hid especially when those that receive it are baptized which is the seale of profession As open profession of men who say they are willing to fight under the colours of a captaine and therefore take their military sacrament are a true visible army though many runne away in the day of battell so is it in the visible church which is as acompany of two armies Cains Chams Iudasses Simon the sorcerers and Demas their profession made them all members of the visible church with Abel Noah Peter Philip and Paul It is true that afterwards they either went backe or were throwne out by justice but the question is what made them members of the visible church and that was joyning in profession of the truth as the profession of the same trade art craft science or mystery makes men of such a society though some are more worthy and some lesse This therefore being Gods truth concerning the nature of the visible church and the Brownists visible church being coupled of many falshoods whatsoever they say cannot helpe their new church nor hurt our old church which is built upon the rocke the foundation of the Prophets and Apostles Jesus Christ himselfe being the chiefe corner stone SECT 8. Brownists second exception against us about the entrance into a true church NExt they object against us the entrance into a true church Wee should say they have entred into the state of a visible church by voluntary covenant upon knowledge to advance the kingdome of Christ and so to have a right to the name of a true church and to the priviledges of it for us and our children but wee were forced in our first planting by edicts lawes and proclamations and yet admitted members and our posteritie after us by baptisme even of such of us as are not members indeed Put case this great plea were true at first yet may not an after mending of what was first amisse rectifie and confirme all Things may bee ill done at first which being once done may bee of force and being well carried may end with a blessing A child marries without consent of parents and it is wickedly done yet when it is done and sealed with the bed by free consent shall it not bee of force Nay doe not parents looke upon their courses and if they see a good carriage and good successe doe they not like it well and follow it with their blessings Shall wee make God an harder master will hee not love Iacob though hee got the blessing by deceit God purposed him the blessing and though hee got not the possession the right way shall his purpose faile God forbid yea let God be true and every man a lyar Iacobs unbeliefe makes not the faith of God of none effect So might God deale with us Hee purposed to us the covenant of the Gospell and wee came not to it the right way yet when we are in it in the place where it was said unto us ye are not my people wee shall bee called the children of the living God Put case a childe bee cut out of the mothers belly and come not the ordinary way shal the father when hee sees it live and thrive deny it to be his childe and conclude it to be a bastard So will our God deale with us But why should wee grant them this wee failed not in our entrance they can never prove it by the word of Christ A true visible church may bee considered two waies in the planting and in the reforming of it How wee entred into a true church in our first planting God knowes we know not from his word The sound of the Apostles went into all the earth and their words into the end of the world The Gospel is come unto you saith Paul to the Colossians and to all the world and bringeth forth fruit and surely it entred to us as it should by some Apostle or Apostolicke men to make our ancient predecessours a true church Before we were without Christ now wee know him Before wee were without the covenant now wee are in by baptisme Before wee were no professours now we are and God shewes mercy to thousands among them that love him and keepe his commandements and is their God and the God of their seede But this is not the state of the question now Therefore for the reforming of a church God would have this course As it was with Iob hee was first of Gods making and next by Gods permission of the Devils marring when he was full of botches and sores scarce knowne to his friends and loathsome to his wife All this while Iob was a true man as he was before though clouded with some fearefull fits of impatience But when God would lift up Iob againe hee did not make a new Iob but reformed the old he cured and cleansed him that hee might appeare like himselfe and his end was happy So God dealt with the church After it had covenanted with God at first it wanted no botches it was fearefully overspread with diseases But when God would have it raised againe hee doth not build a new church but reformeth the old Hee shewes our forefathers where they were at a losse that they had the faith of Christ in the articles and the profession of it in publicke festivities but with fearefull superstitions and vanities Therefore hee puts into their hands and the hands of his ministers the word of his covenant
and the sacraments of his covenant rightly administred and thus by degrees wee fall to publicke profession of Christs truth by union of lawes consents and practises What then is the want in our entrance which doth make us no true church The Brownists heere plead foure things 1 All our members entred not upon knowledge 2 They made not a covenant for Christ 3 They were not voluntary professours 4 They were baptized when they were the seede of those that were not members of the visible church by actuall profession That all our members entred not upon knowledge is false were they in planting from no church or in reforming from a corrupt church Surely the knowledge of the doctrine of salvation by the blessed trinitie is sufficient for the receiving in of members For Christ saith Goe teach all nations and baptize them And whâ—t must they bee taught That which they must bee baptized into their faith in the father son and holy Ghost which was Christs first creede that made churches Had not the members of our reforming church this knowledge where was the seede of our many hundreds of Martyrs and where is these mens charities Even the darkest times that our church hath suffered hath preserved this knowledge and the profession of looking to bee saved by Iesus Christ the sonne of the living God which is that Rocke against which the gates of hell shall not prevaile Yea but they say secondly put case they had this knowledge yet they entred not into our visible church by covenant Indeed it is lawfull for christians that have beene disjointed in the service of God to make covenants betwixt themselves to serve him better So Asa and his people entred into a covenant to seeke the Lord God of their fathers yea and they sware unto the Lord. So wee reade of the Princes Levites and Priests that made a sure covenant writ it and sealed it Surely this was a good way to tye up the unruly colts that were among them to Gods service if they had but naturall conscience and the Prophets did not condemn it From whence I conclude that it is lawfull to helpe our selves in the service of God by any meanes not forbidden though it bee not precisely commanded in the word yet is their practise a binding law to us so far as to unchurch us if wee doe it not How many glorious visible churches doe wee reade of in the scriptures which never tooke this course nor were bound unto it and yet entred covenant with Christ too when they were admitted members They were made Christs disciples by teaching and receiving the word which is the word of reconciliation And this word given to his people is Gods covenanting with them and his avouching them to bee his peculiar people and their receiving it is their covenanting with him and taking God to bee their God Then doe they goe to the seales of the covenant the sacraments according to Christs rule which doe knit us rogether in an holy league for the service of Christ to our eternall good if wee doe not deale falsly with God concerning his covenant If therefore they denie not as they cannot that our first members had the true word of God and sacraments neither can they deny that they have entred into the church by covenant Hee that is baptized putteth on Christ and baptisme is Christs seale of the covenant upon them that are baptized as those that were circumcised were said to bee borne to God by covenant which if we breake we renew againe so oft as we come to the supper of the Lord. Yea but they say thirdly put case that they entred covenant with God by baptisme yet were they forced to keepe his covenant in a better way then they had done by the edicts lawes and proclamations of princes They were not voluntary servers of Christ as the members of a true visible church should be Put this case to them also yee are the sonnes of your mother who was forced by the authority of her father or guardian to marrie your father will yee say that yee are bastards not lawfull heires or not true members of the family because your mother was not married to your father freely and willingly with what will soever shee was married shee afterward lived in love faithfulnesse and obedience and brought forth much fruit unto him Such may bee the case of a true visible church Shee may come to Christ her husband as a Beare to the stake being forced by conviction and the power of naturall conscience she may bee drawne before shee runne after him yet afterward shee remembring his love more then wine may live in obedient love and bring forth fruit unto God Though this bee a sufficient plea yet let them know that the first members of our church in planting were a willing people for ought they know and for our first members in reforming I answere foure things First that the free acts of the leaders of the people are accounted by God as the acts of all when Moses was bid tell the children of Israel and hee did but tell the elders of Israel and they answered all the people are said to answer together in them So Ioshuah called twelve choise men out of every tribe a man to carry twelve stones and the children of Israel whom they represented are said to do it So Asa tooke away the altars of the strange Gods and brake the idols and cut downe the groves willingly and though hee commanded his people and ruled by power yet they obeying are said to seeke the Lord and to prosper Thus far then our first reformers were willing members they were willing in their guides and leaders who willingly put themselves on to advance the kingdome of Christ Secondly not onely the governours but the people were willing covenanters in generall body It was done by the free proceedings of the house of parliament where Knights and Burgesses were chosen by the free vote of the commons and they being knowne to be able men doe refer themselves to their determination in the Lord. What though some submitted out of feare of power Thus many in Mardocai's time became Iewes for feare yet were so accounted And many in Hezekiahs time were brought by postes as it were by the sound of the trumpet to the passeover and yet their service was accepted Thirdly put case the lawes and proclamations of our Princes forced some to bee members who were willing to doe worse It was not in the first planting of a church where faith is not to be forced the kingdome of heaven suffers violence but faith suffers not compulsion but it was in the reforming of a church and in such a case God did blesse the compulsion of Hezekiah and the people were not rejected as no members though they were not purified according to the purification of the sanctuary Did not Manasseh after hee
the question meddles not with the judgement of God who by his sure omniscience knowes who are reconciled to him and who not nor with the judgement of the conscitnce of any reconciled persons who by the assurance of faith or hope may believe or hope that they are reconciled for this is Gods tribunall but with the judgement of the church which under the sacrament of charity as it was termed of old by the harlots words and actions may judge the best and so this parr of the question is utterly void For I never yet knew harlot but would confesse and lament her sinne and promise amendement before her bastard was baptized and so give a ground for charitable hope The second limitation is till shee bee publickely reconciled to the church scandalized from which by her fact shee hath cuâ— her selfe off In which foure things are to bee pondered First the manner of her reconciling which is required by the question in the open church But what if she be ready to be swallowed up of sorrow Shall wee not have the church to apply her power of mitigating indulgence shall we have nothing but extreamitie Did God allow in the time of the law that if an oxe did kill a man by the masters negligence there might bee a commutation of punishment from death to a ransome of mony and will wee in no case have a mitigation of rigour from the open church when yet Justice may bee done and that with more good sometimes both upon the partie and others by charitable and indulgent acts Secondly the persons offended are the Church scandalized by which the question meanes not the Catholik or nationall Church for with both these the harlot may be friends still because they cannot take notice of every such fact to bee offended by it But the particular Church and assembly united by God and the lawes for the professing of saving truth Thirdly consider then the danger of the harlot offending shee hath cut her selfe off as the question implyes but consider how she hath cut her selfe off and how farre shee hath not cut her selfe off by excommunication ecclesiasticall for that is not in her power and the Church hath not yet proceeded against her but by excommunication morall by the wickednesse of her fact which makes her censurable both heere and hereafter in an high degree if she repent not heartily But how farre hath she cut her selfe off Not from the visible Church for she still professeth saving faith and would not but have the benefit of it for much yea shee still hath the character of Baptisme which is the outward marke of a Christian for otherwise upon her reconciliation she should be baptized againe which surely the question intends not but from two things in the visible Church first from the inward comforts of christianity till shee repent unto life For I thinke it will not bee denyed but that shee may doe this before ecclesiasticall indulgence bee applyed unto her upon outward submission And secondly from publike communion with the visible Church in some holy things when she is proceeded against till shee hath outwardly in the congregation confessed her fault if neede require and promised amendment In some holy things I say for I answer none will deny her a right to reade the word of God or to heare it read to heare good exhortations and instructions or to pray in private which yet are the acts of a true Christian Fourthly consider the remedy of this danger her reconciling to the Church by which we must not vnderstand her returning into favour by communion with the Church in repentance unto life and the faith of the elect for no man or men can judge certainely of these but onely returning into favour by communion with the Church in profession to have them The question being thus stated wee may the more easily conceive and give satisfying answers To the first whether Bastards are baptizable I answer the bastards as other children of Iewes Turkes and Infidels are not but the bastards of professors of Christianity are for these two reasons First because that which gives right unto the parents gives right unto the children in the parents right for when the parents professed the faith of Christ the Apostles did baptize them and their children if any such were in the houshold But profession of Christianity gives right to the Parents for if men doe but professe their faith in the Trinity they are baptizeable and therefore the bastards of Christans are baptizeable Secondly because the children of Christians are baptizeable but bastards of Christians are the children of Christians for otherwise such parents should be rebaptized therefore they are baptizeable To the second question whether men ought to stay their baptisme till the harlot be reconciled unto God in the open church which is justly scandalized by her fact and from which shee hath dismembred herselfe by her misdeed I answere first to the grounds of the question in limitations and next to the question it selfe To the grounds of the question I answer two things First that her fact hath not so dismembred her as to make her no christian For let me aske doth a vaste sinne so cut off from Christ that it doth unchristian a man or woman I doe not aske this to move any man or woman to flatter themselves in such a case For such have just cause to doubt whether they are univocall members of saving Christ neither can they know by assurance of faith whether ever they shall rise againe because God saies to no man sinne and my grace shall helpe thee up But I aske it to shew the hope and charity of the church about such wicked professours of christianity Besides if her fact had made her no christian shee should be rebaptized but shee hath still the character of baptisme and hath right to the inward comforts of it if she repent and so in her state and right her bastard hath a right also Secondly I answer that her scandalizing of the church where shee lives doth not deprive her selfe or her childe of the right of christianity As for her childe the scandall was given by the mother not that who is a sufferer in the shame of the sinne not a doer in the worke of it As for her selfe though her scandall deprive her of the best comforts of christianity till she repent yet not of a right to some of the outward priviledges of Christianity whereof the baptisme of her childe is one And this the rather because an harlot amongst christians having a bastard and not professing her selfe sorrowfull and that shee doth believe in Christ is not for ought I know or have heard to bee found what ever her heart be Now secondly to the question it selfe I answer that no man either in that church or over that church ought lawfully to stay bastards from baptisme Because they that are in the covenant of Christianity
as those that are to be regenerated though not yet actually regenerate are not to be stayed from baptisme but the bastards of christian harlots are in such a covenant of christianity therefore they ought not to bee staied from it That it is thus with christian harlots appeares thus because if a christian church be in the covenant of christianity then all the members and matter of it are therefore the church of Corinth is called the body of Christ in respect of the covenant of christianity though fearfull wickednesse was acted in that church about word sacraments and conversation But such bastards are some of the members of a christian church therefore they ought not to bee staied from baptisme That they are meÌ„bers of a a christian church appeareth thus Because all that are within the Jurisdiction and judgement of a christian church are the members and matter of it for saith Paul What have I to do to judge them that are without but bastards of Christians are within the judgement and jurisdiction of the Church for else why were they circumcised of old and some way censured to certaine generations and why in the Christian Church have susceptors or God-fathers beene appointed for them to undertake for their education Therefore are they members of a Christian Church Secondly the proceeding of Abrahâ—m the father of the faithfull in his house when he was called into the covenant of circumcision ought to bee a president to christian Churches in the covenant of Baptisme But Ishmael was circumcised as wel as Isaack though Agar broâ—ght hâ—m forth unto bondage If then no men ought lawfully so to doe surely such Bastards are not to be denyed baptisme finally or to be suspended from it in due time understanding it as is before said Thus have I answered these questions But I know others have answered otherwise let it therefore bee heard and examined Some have answered negatively that Bastards ought not to be baptized untill their mothers be reconciled to God openly in the Church in the which her child is to be baptized let us therefore 1 Heare their reasons for their opinions 2 How they maintaine it againâ— obâ—ections made Their reasons are two First because all they and onely they may be baptized which either doe actually beleeve or are of beleeving parents but bastards in infancy doe not beleeve actually nor are of beleeving parents therefore they are not baptizable But I answer to the argument and application of it The argument is imperfect for what if bastards bee such as whose parents are unknowne in such a case the learned say well if they shall be borne among christians the law of charity is to repute theÌ„ for the children of christians if there be not a just cause to presume otherwise Therefore the argument should runne thus All they and onely they should bee baptized which either doe actually beleeve or which are of beleeving parents or in charity may bee presumed so to bee To the application of it to bastards I say none will resolutely affirme that Christian bastards while they are infants are neither actuall beleevers nor of beleeving parents nor may bee presumed so to bee will they hold that in the act of adultery there is an utter falling from the covenant of christianity Have they not read of taking the members of Christ and making them the members of an harlot or will they hold that the act of whoredome doth utterly extinguish baptismall grace in the parents I thinke they will not I know they cannot No corporation doth cast off their members from their enfranchisements before triall convictions and judgement much lesse will Christ Yet they say two things in their owne defence First that bastards beleeve not actually Indeede it were too lofty to say that they beleeve as men of yeares who are wrought upon by the word and prayer But were it not very harsh to say they are infidels Are they not members of a Church in the outward covenant of christianity as well as others Have they not read of the seedes of faith in such or that Christ speaking of little ones saith they beleeve in his name It may be he speakes of such as were admitted already into the covenant of circumcision but may not they judge charitably of Bastards in such a case seeing ye see or may see in the issue bastards to live graciously in the bosome of the Church If they know none such yet I doe blessed be God Secondly they say that the fathers and mothers of bastards are unbeleevers because they are unjust they worke from the flesh they are shut out of the Kingdome of heaven and they provide not for their owne and thus they reason They that are unjust bring forth the fruits of the flesh shut themselves out of the kingdome of heaven and provide not for their owne as they ought are unbeleevers But fathers and mothers of bastard are such therefore they are unbeleevers To this I answer two waies First in generall by using their own reason layed otherwise thus They that are unjust live in the flesh shut themselves out of heaven proprovide not for their own are unbeleevers But many christian parents of children lawfully begotten are such therefore they are unbeleevers I confesse there is some difference to be put here betwixt parents of lawfully begotten children parents of bastards because those doe it in an act of justice and goodnesse and that by Gods ordinance if they doe it as they ought and these doe it in an act of impudence and injustice But if an act of injustice and uncharitablenesse doth of it selfe make them unbeleevers as they are such then it reacheth to the one as well as to the other But there is no good religion bids us to thinke that an act of injustice in the parents should put a child both into the state of sinne in the neglect of a sacrament and into the state of punishment in being deprived of it when yet the child hath not followed nor countenanced the parents wickednesse Secondly I answer in particular to the argument and first to the ground of it that such wicked christians are not so unbelievers as to bee quite unchristianed and so to be deprived in themselves and their bastards of the sign and seale of the covenant There are two sorts of unbelievers unbelievers in part rnd unbelievers in whole unbelievers in part and in some particulars when the word of God is not so received of them as the rule of faith and obedience in some particular parts of it as it ought Of these there are to many amongst us and all christian churches From hence proceedes that they not believing the word of chastity are unchaste the word of justice are unjust and the word of care for children are carelesse and the like Vnbelievers in whole when christianity is dead in them at the roote as when
that act out of ignoraÌ„ce not wholy excusing Abraham loved him not yes as Iosiah was the generation of them that loved God though Manasseh his father had long and fearefull fits of cruell Idolatry so in this case bastards may bee the generation of them that love God though their immediate Solution 2 parents in those accursed acts loved him not Secondly they say that it is one thing to say that God will shew grace and favour to one and another thing to say that he is already in grace as hee must bee that is baptized I have answered before that the bastards of Christians have the grace of right to Baptisme and that is sufficient in this case for otherwise Ishmaels right to Solution 3 circumcision cannot bee found Thirdly they say that that promise of God in the second commandement may have a double sence first that God will extend his mercy to many ages on them that love him when they are come to age and capeable of his love by practise But thus they make them that love God to bee the posterity when it is plaine the promise was made to them that received the law then and were to continue in the profession of saving truth and so to all others in such a case Secondly that God will shew little children favour for their fathers and mothers sake to a thousand generations But this they thinke cannot bee meant neither in deede is as I conceive Yet then adde a third sence which they forget that God will shew the posterity that continues in the profession of his name favour not for their parents sake but for his owne sake for his promise sake which he makes to them that love him and that for many generations and then I reason thus That which keepes the generations to come who live as professors in the visible Church in covenant with God that gives infants of such parents right to the seale of the covenant of which they are capable But Gods promise to faithfull parents in the visible Church keepes such generations to come in covenant with God and therefore have they right to the scale of the covenant whereof they are capable Now whereas they aske whether all children or some have right I answer all to the grace of right to Baptisme Thirdly they bring forth another objection Objection 3 that if bastards bee withheld from Baptisme there will be no difference put betwixt Bastards and their parents They answer here what if there be no difference put And whatsoever the objection bee for I know not who ownes it they runne here a strange course Out of a desire to honour the seventh commandement they dishonour the first and third Let adultery bee abominable because whoremongers and adulterers God will Iudge yet let God have his honour in hating infidelity above whoredome Let not the Scripture bee wronged but thoroughly weigh their words They say first that Bastards and their parents are all infidels what though their parents bee Christians yes surely say they because Saint Paul saith they are worse then infidels Let them consider because they are worse then carefull infidels in not caring for their children which is against the fift and eight commandements are they worse then infidels in infidelity They are christians yet worse and better worse in disgracing their posterity yet better in beleeving still the doctrine of christianity and so giving a right to baptisme But they say further that parents of bastards are worse in state then Turkes and they would prove it from a Text of finall Apostacy but what proofe this can be against an act of whoredome in the passion of lust clowding reason in an heate I cannot tell Let a Turk be a Turk but no worse and let a damnable Harlot be an harlot but no worse Her state is bad enough to bring her to hell without Objection 4 repentance but not to exclude her child from baptisme if she be a Christian at large Fourthly they meete with another objection that Bastards are borne the Church is their Mother therefore baptisme ought not to be denyed them It should have beene put thus they are borne of Christian parents who by profession are members of the Church and so the Church is their Mother and the mother of their seede and therefore to bee baptized But in their answer they fall into two errors First that the Church is a company of true beleevers whoÌ„ God bath chosen to eternall life which Church I pray Not that whereof new borne bastards of Christian parents are by profession members The holy Catholike Church and proper body of Christ may be defined by beleevers in that sence of it but that the visible Church in the outward face of it is thus defined wants warrant in the word of Christ Thus the Church is a number of persons united according to the word in the profession of saving truth whether they are elect or no. Their second error is that Bastards are infidels for this can not bee conceived of bastards of Christian parents as is before proved Objection 5 Fiftly they yet finde more arguments to oppose them Bastards may belong to Gods election and therefore are not to be denyed Baptisme It should have beene thus set They may belong to Gods election as members of the visible Church for otherwise election may belong to Jewes and Turkes who yet are not Baptizable without personable profession But they answer thus it must not be said they may belong but they doe belong to Gods election for otherwise the signe is not to bee administred unto them Doe they consider how thus they take away Baptisme from all men women and children The Lord knowes who are his and the Church reaches but to the judgement of charity A judgement of certainety to warrant us in these acts is no where granted though baptisme bee deferred to the last gaspe for any thing knowne to me of faith Objection 6 Sixtly they further finde another argument against them that if bastards were denied baptisme this were to make the children to beare the iniquity of their Parents But may they not rather thus dispute The children whose parents have a right to baptisme have also a right to baptisme themselves notwithstanding their parents personal faults for otherwise they shall be punished for parents faults But the christian parents of bastarâ—s have a right to baptisme themselves and therefore so have their children They have a right of possession to the baptisme they have and a right of expectation to the comfort of it upon their faith and repentance But take their answer and they say foure things First that they do not meane to deny baptisme but to defer it Indeed heere is some charity but not enough upon former grounds Againe they say to defer baptisme is not to punish them for their parents sinnes yes that it is if it bee meerely
his church as well as the master of a family may command his steward to order his whole family that the private worship in his family be not dishonoured This ads both to the glory and strength of a church to the glory of it when kings are nourcing fathers and to the strength of it when the power of a king is the churches for the suppressing of vice and maintenance of vertue But then say they they may enjoine their owne inventions in stead of Gods will I answer that the inventions of men are of two sorts of things contrary to the word of Christ as worshipping of images invocation of saints forbidding marriage and meats as these things which directly pollute persons or times or the like These are impious and it these are enjoined christians must patiently suffer and lovingly mourne till in the day of Judgment God fanne away the chaffe But there are others which in their owne nature are indifferent neither commanded nor forbidden by God and of which Christ saith hee that is not against us is with us In these the christian magistrate hath a power for order and uniformity For if Godly persons may bring up customes in the times of Gods worship as the Jewes did their Purim and if Christians may order what garments women may weare when they come to church which Paul after allowed why may not the christian magistrate for the peace of his whole body But then say they this makes things arbitrary and indifferent to become necessary This is true but you must conceive that a thing may bee said to bee necessary two waies necessary in it selfe and necessary in the outward submission to the use of it In it selfe a thing indifferent cannot bee made necessary It is alwaies as it is by nature and conscience informed must so judge it yet in the outward use for the peace of the Church it may upon command become necessary After the death of Christ till the destruction of the temple abstaining from things strangled and bloud circumcision legall vowes and purifyings were indifferent in themselves for else the Apostles would not have used them so yet for the peace of some churches they were judged necessary to be yeelded in love and so may it bee in other things yet the indifferent nature of things is not taken away but the necessary use prescribed for the peace of the church upon better grounds then that wee should suffer our selves to be unsetled from royall power But againe say they then kings may require such things as swarve from some holy patternes wee have in the scriptures and so by granting this governement wee shall bee ill to helpe I say howsoever they use it wee must grant what God hath given as they are all the keepers of both the tables If they use it well thou must obey in the Lord If ill thy prayers and teares must be thy weapons and thy body must suffer his penalties and it is praise worthy for thee to suffer not in a supposed good cause but in a good cause without controversie which is not the case of sufferers in these dayes of peace and the Gospel so farre as I know but for inâ—oynements swarâ—ing from patternes I finde this in scriptures that Godly men have swarved from patternes not seconded by a perpetuall law which might seeme to bind stronâ—ly The Jewes sate at the passover in Christs tâ—me or rather lay leaning though the first gesture was standing or walking and godly men and women communicate in the morning and in a Church though the first patterne was otherwise yea thâ—s is plaine that Gods ceremonies might in some cases be dispensed withall without sinne much more may men bee unlosed from patternes which are not the examples of a law binding so I know it will be said that the examples of Gods people commended by the holy Ghost are every whit of as great â—orce as a command It is true if they be examples of a rule otherwise they shew things lawfull but not things necessary Solomon indeede sayes walke in the way of good men and keepe the waies of the righteous But good men and righteous men are so with respect to Gods law after which they walke otherwise they are not so though bâ—ng so good they may give a patterne of that which is lawfull but not necessary My conclusion is this that the Churâ—h hath power to governe it seâ— by particular lawes in matters of substance and by gâ—neral in the outward carriage of order comlinesse and edification And when a king as head of governement under Christ puts in â—his authority and power for seeing things carried within the churches of his kingdome according to these rules hee is a prime officer under Christ by Christs owne promise and appointment whatsoever Brownists can say against it If they wil stil stand against it for few of them are found so humble as to search and yeeld they cannot but know this that in breaking the lawes of men that are not against Christ they sinne against conscience And as magistrates are incouraged to bee great helps to religion by obedience so by the contrary they are provoked to trouble This therefore is a sure rule that a Christian that will not study to be quiet in respect of the laws of men what possible he can is a singular burthen to the Church in which he lives SECT 11. Brownists fourth exception against us about the members of our Church WEe are now come from the Brownists meaning by a true Church and their entrance into and head of a true church to the members of a true church Heere they take on amaine that the true members of a true Church ought to be saints by calling whereas ours are a mixture of good and bad penitent and impenitent to the pollution of the whole body and that therefore we are not a true church But this still discovers strange weaknesse For put case a man had never a good finger nor hand never a good toe nor foote never a haire on head or beard or if he have all his members yet he hath the palsie in one the goute in another blindenesse in another deafenesse in another botches in another numnesse and deadnesse in another is hee therefore no true man Surely hee is a true man still though a miserable one So is it in a visible church many members may bee weake and many wicked as well as some truely gracious and yet in the whole body a true church still Peter and Iohn met with a beggar at the gate of the temple called Beautifull who was faine to be carried because he was lame from his mothers wombe and yet the holy Ghost calls him a certaine man and Paul met with an Apostolicall Church in Corinth which was worse in many members then that poore cripple was and yet hee called it a true church of God for the God of truth
supersowing of Satan into wickednesse in life and doctrine and so became as these Tares which grow up together with this good seed till the Harvest Thus the Text is cleare Next for examples looke to all the visible Churches that ever were and they stand for a mixed company In Adams house there was a Cain in Noahs a Cham and in Christs a Judas But say they these were cast out It is true some way or other but while they were in they were true members of the visible Church as those that could plead Wee have eate and drunke in thy presence and thou hast taught in our streets Have we not by thy Name prophecied and by thy Name cast out Devils Yet in the Harvest because they were onely outward not inward members they shall heare depart from mee I know you not to wit to save you and bring you to life As the Temple in Christs dayes was the house of God and yet by the mixture a denne of theeves so may the visible Church now be Gods Temple and the habitation of Devils In the Church of Corinth there were carnall people an incestuous beast denyers of the Resurrection and drunken and uncharitable partakers of the Sacrament of the Lords Body and Bloud yet a true visible church of God then yea and after when of all these wicked ones none was cast out but that one incestuous person So in the Church of Galatia there were false brethren that crept in revolters from the Faith of Christ who bewitched others with false doctrine against the foundation yet was it saluted and was a true Church of God If it seeme strange to men who would ingrosse all religion to themselves yet it doth not to Christ who would have done otherwise but did not for these causes First in respect of the Gospel it is the sweet message of salvation which cannot but allure all sorts Who doth not desire salvation so long as they like the termes and conditions they come heare and receive and though they had rather have it upon their owne conditions yet they desire salvation by Christ and so all sorts are mixt Besides the Gospel hath a double use to be a savour of life unto life out of Gods intention and to be a savour of death unto death out of mans abuse So long as God intendeth his grace that bringeth salvation and appeares unto all men and man abuseth it to sin that grace may abound there cannot but bee a mixt company Secondly in respect of God He is willing to manifest his divine goodnesse to all both Iewes and Gentiles in tendring the meanes of grace He would have a ground of his mercy to spare wicked hypocrites for the godlies sake and it is fit that he have arguments of justice within the Church that the godly may feare and not sinne So long as this goodnesse of God holds and the reason of Gods state and government there will be a mixed company Thirdly in respect of the godly They must be tryed and exercised in faith wisedome and patience Heresies must bee amongst theÌ„ that they that are approved might be knowne As the Canaanites were left among the Israelites to prove them so are wicked professors among those that are good yea the goodnesse of the godly by this meanes is made more perspicuous As it is a more grievous fault not to bee good among the good so it is an high and excellent praise to bee good among those that are wicked as Zachary Elizabeth Ioseph the blessed Virgin Symeon and Hannah in bad times and in a corrupt Church Fourthly in respect of Satan and ungodly men God will not banish Satans malice no not out of the Church here therefore as of old so still he permits him to sowe his tares And hee would have the wicked to have many cords to draw them to Christ to bee more justly confounded If the Word Sacraments Prayer and the Examples of good men in the communion of goodnesse prevaile not with them their sentence will be manifested to be more just when it shall be said binde them hand and foot cast them into utter darknesse where shall be wayling weeping and gnashing of teeth So long as God hath godly men in the Church to be tryed and to be glorified so long as Satan hath malice and the wicked are under arguments of just conviction there will bee a mixed company Lastly in respect of the Church and the use of the Supper whereunto it is invited Christ hath committed unto his Church the exercise of censures according to the severall carriages of members If there were to be none but good loosing would be enough but seeing there are to bee good and bad binding is necessary also And that this is provided for members is certaine For saith Paul what have I to doe to judge those that are without And for the use of Christs supper whereto wee are invited it is to give both the unions with Christ The union of profession and outward covenant when men professe themselves to be Christs and therefore come to the covenâ—nt in the word and seales of it in the sacraments from which yet alas men for their sinnes are daily cut off and the union by power and inward covenant when men in Christs wayes are Christs indeed and therefore come to the covenant and seales with an humble purpose to abide with him for ever So long as the church hath censures to exercise upon her unruly members and both these unions with Christ hold true there will be a mixture in the visible Church But say the Brownists it is true there may bee a mixture admitted to the hearing of the word but not as members of the Church yet And why so Surely if they heare and consent unto it though in hypocrisie God accounts them in covenant and then who shall deny them to be members Moses lâ—id before the face of Israel all the words which the Lord commanded him and the people answered all that the Lord commands we will heare and doe This many of them did in hypocrisie and therefore God complaines O that there were such an heart in them yet marke what the Lord said to Moses and Moses to the people To Moses God said write these words for after the tenour of these words I have made a covenant with thee and with Israel and to the people Moses said thou hast avouched this day the Lord to be thy God and to walke in his wayes and the Lord hath avouched thee to be his peculiar people Say I pray which of our members doe not thus readily professe who will say that he will not heare God and do his will If they doe it in hypocrisie woe unto them if they doe it in profession they are in outward covenant as Gods people if they are in covenant who can denie them to bee
members before they are cast out But they dreame of other members who must bee chosen into their congregations for governement as those that have a full right from Christ to give voices for ordinations elections excommunications absolutions and the like as if all the members of a common-wealth must bee counsellours if not kings but where will they finde in Christs word that none are members of a visible church but those that are admitted members for government I cannot tell except they have a new testament not knowne to us It is true that Peter calleth Gods people a chosen generation a royal priest-hood an holy nation But I hope he doth not write to any particular visible church but to the dispersed saints in divers churches that were elect according to the foreknowledge of God the Father None will deny these to be true members of the churches where they live and if they doe deny others who have not such high graces as these had to be members of a visible church as well as they though notwithstanding their profession to bee servants of Christ they flatter with their mouth and lie with their tongues because their heart is not right with God neither are they stedfast in his covenant they must denie the whole course of scripture which must judge them at the latter day But say they how can the wicked bee members of the church of Christ seeing Christ is not their head Christ hath told no man thus For though he be not their head by infusion of saving and sanctifying graces of the spirit unto eternall life yet is he their head as they are his members by professed governement A good husband is the head of a wicked wife and a good king is the head of wicked subjects so Christ is the head of wicked members to draw them to better courses or to have them brought forth to bee slaine before him because they will not that hee rule over them as he should But say they the visible church is the kingdome of heaven and wicked men are not the members of that The kingdome of heaven stands in righteousnesse peace and joy in the holy Ghost of this kingdome they are not members But the kingdome of heaven is like unto a net that gathered of every kinde of this kingdome they are members till Christ cast away the bad in the end of the world They are not in this kingdome by the power of godlinesse they are in this kingdome by profession and presence among and with the meanes of salvation till the kingdome be removed from them But say they wicked men are dead and how can dead members bee members of a living body Iust as an unfruitfull or rotten branch is a branch till it be cut off that bough is dead say wee yet is a bough That member is gangrenated yet is a member till the Chirurgions knife comes and hath done its office Sardis was a true visible church yet had but a name to live but was dead so may wicked men be in the church as members for outward communion but not for inward comfort Well say they put case that wicked Christians are members of the visible church till they are cut off yet they should bee cut off in a true church whereas they continue in yours and are not cut off Put case this charge were true yet Christ learnes not to argue from thence that ours is no true church This may make us a corrupt church but not a false one How many wicked members were in the only church of God in Christs time yet he separates not from it as a false church For as a tree or man or beast may have corrupt members yet not be false creatures in their kindes so may it bee in a Church And rashly to separate from such members will not prove the correction of them but their hinderance in good when they see themselves contemned without conviction and judgement Thus are they put further from the Kingdome of Heaven and made seven-fold the child of hell more to the hazard of all But this is false that ungodly men are not cut off from our true Church They are cut off two wayes by acts of the state and acts of the Church The State when they are judiciously tryed cuts off many of them by the Gallowes and in the Church they are cut off three wayes Ministerially when by declaring Christs pleasure what they should be and denouncing his wrath against them for what they are the vile are separated from the precious as those that have no actuall right to the salvation of Christ professionally when Gods good people pray against their wickednesse reprove it complaine against it and practise otherwise in wills affections and whole courses and are payed for it with their reproaches and persecutions and lastly Ecclesiastically when by processe and publike tryall they are cast out of our Synagogues and assemblies If all tast not the bitternesse of this censure when Church-officers remember not the Oath of God and so through feare favour and affection bring them not before the Churches tribunall yet many doe to be examples to all as in the Church of Corinth whereof many wicked persons one incestuous beast was cast out But say they you should separate from them all at least in the Sacrament of the Lords Supper The Apostle Paul saw all the disorders in the Church of Corinth yet taught not a separation in this Sacrament but gave this rule of remedy Let a man examine himselfe and to the Galatians he saith Every man shall beare his owne burthen Though in duties of charity we must beare one anothers burthens yet in rendring of accounts we must beare our owne Which were it well observed it would make them more carefull to reforme themselves then curiously to pry into and censure others Againe put case wicked persons come to our Communions of the Body and Bloud of Christ wee should not separate from them but they should separate from us It is but theirs by their profession but it is ours by our power of grace When things are naught wee must separate but when they are good wee must stay in our owne right It was sinne in Israel to separate from the sacrifices for the mixture of Elies wicked sonnes whom God would destroy But because this doth sticke so much with them and their partners that wicked men come to our Sacrament of the Lords Supper I shall therefore by Gods helpe cleare these three particulars 1 What right a wicked man hath by vertue of the gospel to this sacramēt 2 What benefit he can have from it 3 VVhat separation Gods word will warrant from such receivers For the first the sacrament hath a double office to offer grace to them that will receive it according to their profession and to exhibit this grace offered to
given to whelps This is true if we can helpe it But every wicked christian is not a swine or dog nor any alien from the coÌ„mon-wealth of Israel as the Canaanitish woman till her new faith made her a prosilite Not one of ten thousand of theÌ„ whom they so highly judge wil dare to trample the sacrament under their feet and all to rent the giver of it unto them But put case that some such miscreant might bee found because these reputed dogges and swine abuse it to themselves will you abuse it too in separating from it which exhibits so much good But they say perhaps the ministers might keep them away from it but do not By what authority might they Put case they had the authority of a judge which is false heere may a judge hang a thiefe before his trial So nor may hee discommon any from the Lords table till trial and sentence bee past If any wicked christian should say I am not excommunicate I will receive shall they disturbe Christs sonnes for the unmannerlinesse of such a servant Noe God is not the God of confusion but order Let them come at their own perill to our misery not to our sinne when wee have warned But say the Brownists we shall partake in other mens sins and so be polluted with such communions To make this vanish it is the third and last point propounded that remaines in this section to bee considered That their dreamed of pollution is from their owne braines not from the ordinance of Christ They account all then polluted that are in spiritual communion in the worship of God with wicked and ungodly men But the Prophets reproved many abuses and never taught any pollution neither did God appoint any sacrifice to expiate such pollution There was a sacrifice for the whole congregation to satisfy for their sinnes of ignorance but not to take off the guilt of pollution by a mixture in the service of God God tyed them all to the kingdome priesthood and temple and hee doth not tye men necessarily to sinne The godly people in the time of the law were never reprooved for the worship of God though wicked men were present Indeed the priests were blamed highly as violaters of the law because they put no difference betwixt the holy and the profane nor have shewed difference betwixt the uncleane and cleane and that justly too because God had made them teachers of the people and they neglected the sabbaths and because he had made them ordinary Iudges in these other cases according to his word But they never judged the godly polluted for not separating from the wicked in Gods service Againe Christ and his Apostles reproved many corruptions in churches yet never taught or practised separation upon a conceit of pollution Yea Christ commendeth the church of Thyatyra for living wel where corruption was Iezabel was suffered there yet as many as have not this doctrine nor knowne the depthes of satan hold fast till I come and he that overcommeth shal have power over the nations Surely the best were not polluted by the worst nor taught separation but constancy in good and reward at last But not to bee too large consider thoroughly but these three conclusions First God doth acquit the godly from the sinnes of the wicked though they bee mixed in the ordinances of God They that walke in my statutes and ordinances shall bee my people but they whose heart walketh after detestable things I will recompence their way upon their owne head The soule that sinnes shall dye not he that is guiltlesse The wicked shall die in his iniquity but warne him and thou shalt deliver thy soule I am confident saith Paul that you will bee no otherwise minded but hee that troubleth you shall beare his judgmeÌ„t whosoever he be To the pure all things are pure but to the impure nothing is pure All there were in spirituall communion together yet God doth not cast the sinnes of the guilty upon the innocent but doth acquit the one and accuse the other Yea but say the Brownists God doth not acquit them that consent to the wickednesse of others This is most true we must neither sinne nor have fellowship with sinne nor consent to sinners If we doe we make other mens sinnes our owne Now we may be said to consent to sinne both in things lawfull and in things unlawfull In things unlawfull when wee have fellowship with wicked doers and are accessary to their offences and this may bee divers wayes whereof some are proper to superiours and some common to all Superiours may bee guilty of other mens sinnes two wayes by command and by connivence By the first if they injoyne that which is evill all the evill that is done upon their injunction is theirs whether it bee publike or private Nebuchadnezzar by law and edict was guilty of all the Idolatry and cruelty which did insue upon it Therefore woe to them that decree wicked decrees and write grievous things Saul was guilty of that murther done upon the Lords Priests and David of the death of Vriah because they commanded them By the second if they wincke at faults which are in their power to redresse Iehoasâ— tooke not away the high places and so was guilty of his peoples incense Ahab wincked at Bâ—nhadad and let him go when God had given him into his hands for death and was guilty Pilate wincked at the cruelty of the Jewes and notwithstanding all his washing was guilty David displeased not Adonjah from his youth nor said Why dost thou thus and so was guilty of his riot and rebellion All may be guilty of the sinnes of others both before the offence be committed and in and after it Before the offence by provocation counsell approbation and silence when called to speak By provocation either when men rage the heart and fire the passions by thwarting and daring words or actions as Iezabel who provoked her husband Ahab or when they allure and entise with sweet words as that Harlot Come let us fill our selves with love until the morning or with infecting and evill words By Counsel when men advise to any sinne Thus Ionadab was guilty of the incest of Amnon Herodias of the bloud of Iohn Baptist Demetrius of the uprore against Paul and Balaam of Israels Baal-peor By Approbation when men doe not onely doe such things as are worthy of death but favour them that doe them This may be done directly either by word of deed as when Saul consented to the death of Stephen and kept the garments of them that stoned him or by interpretation when a man is bound to withstand another mans sinne and doth not either by word or deed Moses hath given us a precept to speake in our places and told us the danger of silence To speake ill doth draw men into
sinne and to hold our peace ill doth leave a man in sinne By example when we live wickedly in the sight of others For though haply the sinnes that wee practise bee not imitated of all yet because wee have done what in us lies to set others a copy which some will too greedily follow therfore are we guilty we may be guilty againe of the sins of others in and after the sin is committed when men doe excuse or defend the sinnes or flatter men in them Woe to them that speake good of evil and evil of good He that saith to the wicked thou art righteous him shall the people curse as him that is guilty Lastly wee may bee said to consent to sinne in things lawfull by scandall when men use their liberty which God hath given them in things indifferent left in their owne power to doe or not to doe to the wilfull offence and snare of others that are weake Of this Paul speakes doctrinally it is good neither to eate flesh nor drink-wine nor any thing whereby thy brother stumbleth and in his owne example if meate offend my brother I will eate no flesh while the world lasteth so carefull was hee not to have communion in the sinnes of others Now let us see whether we are polluted by the sinnes of the wicked by consent Because they consent with us in doing of our good doe wee therefore consent with them in doing their evill Their courses are daily reproved both publickely and privately they are judged as such whose examples wee would not follow for a world They are neither commanded to doe as they doe nor winked at when lawfully tried wee doe not provoke counsel or approve their cursed hypocrisies They have no such examples from us and have beene so long instructed both by publicke instruments and preachings and private conferences that their scandals are taken and not given in those things free in themselves but not to us by the command of lawfull authority whereat they will still take offence How are we yet guilty of the sinnes of others to our pollution O say they every congregation hath power in its owne hand to redresse things amisse to repell wicked livers from our communions whereas wee wait upon our king when wee should doe it without him and so are guilty of al the wickednesse of our assemblies The vanity of this I have shewed in part before and shall doe it more in the next section yet in the meane time first wee confesse that wee have power to redresse disorders not in every particular church for then no man under the Gospel could perish in the gainesaying of Corah as Saint Iude saith they may Superiority was the cause of his mutiny because he might not be equal to Aaron but in every diocesse where wee are governed not by the lawes of one man but of Synods of Bishops and Presbyters and if persons that should be as the house of Cloe to informe and that upon oath of things amisse were not more to be blamed then offices we might be as happy as any church under heaven The impetuous carriage of some who despise dominions and speake evill of dignities and that without feare and thinke it as easie to governe multitudes as an handfull makes them think otherwise but if things bee weighed by the rule of the word wisedome and charity it will bee found I am sure that wee have power indeed But secondly whereas they make us guilty of the wickednesse of our assemblies by waiting upon the pleasure of our king and not reforming without him herein wee joy yea and will rejoyce againe wee waite not upon kings and princes to bee Christians and to serve God faithfully by the acts of true Faith Hope and Charity If all the kings and Emperors in the world say against it wee must and by grace will doe it Yea if all the stormes in the world bee raised we must strive unto bloud but with teares prayers patience in suffering not with armes and violence This we doe by private profession but when it comes to a publicke reformation of Christian Churches already planted it is our glory to waite upon Christian kings whose subjects we are that wee will not governe but under him nor build walls for the citizens of the saints but under the defence of their swords especially considering that wee know wee cannot without them mend our hands When wee looke to the daies of Asa Iehoshaphat Hezekiah and Iosiah wee finde that no Israelite ever took upon him to reforme either without before or against them When the Temple of Ierusalem lay waste Zorababel and Ioshuah did nothing without Cyrus nor did Nehemiah any thing without Artashashte Indeed in their times God knowing the time was come when according to prophecie he was to looke upon the desolations of Ierusalem and restore it prepared and whetted the hearts of the people of the Iewes by Haggai and Zechariah but they built nothing but by the leave of their Kings and when countermands came they laid downe their tooles and the worke of the house of God ceased so good subjects they would bee notwithstanding the height of their Religion But say they they should have done otherwise For Haggai reproves them for letting the house of God lye waste and God sends a famine upon them This is true they were too blame when they minded their owne houses more and took not their seasons allowed them for this great worke But that either the Prophet threatned or God punished them for not building when they were under the Interdict that let them prove and they shall have more said How unhappy are they we now see while they make our assemblies polluted for not doing that if we wanted it as we doe not which is unlawfull for us to doe without lawfull authority The Apostles indeed planted Churches without waiting upon Heathen Kings but they had Apostolicall authoritie were to do according to Christs commission to them which was out of date in their death but we cannot reforme without or against Christian Kings if we could yet make a better reformation except they can shew a new Commission under Christs owne hand If therefor wee have faults we cannot help and provided we consent not we are not polluted The second conclusion is this That God declares it to be a sinne for the godly to leave the worship of God for the wickednesse of those that come unto it We know that the sinne of the sonnes of Ely was so great that men abhorred the offerings of the Lord but in so doing it is said that the Lords people did transgresse even unto a cry Surely this truth will not easily bee outfaced yet some of them to avoid it say that no marvell if morall wickednesse did not pollute the Iewish worship because God required onely ceremoniall cleannesse then But how false this
is appeares by Gods Covenant with Abraham where God required sincerity by the morall law which was Gods covenant by Gods requiring then truth in the inward part by his injoyning sacrifices for morall transgressions as well as ceremoniall by his signifying of pollution by morall uncleannesses and by threatning of morall sinnes and abhorring all ceremoniall service when men sinned morally against God Surely their morall pollutions went beyond their typicall and wrought their utter ruine at last notwithstanding The Temple of the Lord the Temple of the Lord and yet Christ himselfe would not separate from such worshippers as were polluted so long as the worship was Gods It was fit for a Pharise it was not fit for Christ who knew that to the pure all things are pure The last conclusion is this That the Scripture admits godly Christians to the holy things of God though open wicked men be there Divers good people goe to the Altar with their gifts Some are in charity and some wickedly uncharitable their brethren have something against them Now Christ doth not bid them all goe away because of that malicious man but bids him that is malicious if he would have Gods blessing goe and be reconciled and come againe Againe when Paul saw fearefull wickednesse in Corinthian Communions hee doth not bid them all abstaine for feare of pollution but according as hee had received of the Lord he bids them examine themselves and so let them eate of this bread and drinke of this Cup whatsoever others be Certainely the Apostle was not acquainted with the doctrine of the Brownists which teacheth that because another doth sinne I may not doe my duty to God because a wicked man will come to the Sacrament I may not because another man offendeth God in serving him I may not serve him then for feare of pollution No king shall have subjects nor master have servant nor shall God have worshippers upon these termes But say they the worship of God is polluted by such uncleane worshippers This is true but to whom to them that serve him aright or to them that serve him amisse The Apostle saith that the unworthy communicant eateth and drinketh judgement to himselfe not to them that are better It is true that hee that touched a dead body and purified not himselfe defiled the tabernacle but it was unto himselfe who therefore was to bee cut off and not others that were innocent It is true too that the judgement of the priests was right that if an uncleane person touch bread pottage wine oyle or meate it shall be uncleane to himselfe that is uncleane but not to him that toucheth it that is cleane and so a prophane christian that comes to the Lords supper pollutes not what the minister performes and good people receive but what himselfe toucheth It is true also that a seditious multitude charged Paul falsely that he polluted the holy place by bringing Greekes into the Temple For though God forbade the Israelites to admit the Moabites and Ammonites for a long time into the common-wealth of Israel what is this to proseâ—ites by profession comming into the temple All this is true I say yet this typical pollution which did not foreshadow the pollution of visible assemblies but the holinesse and impurity and sincere Christians and hypo crites doth not prove the pollution of all worship to the good for the naughtinesse of the bad Christ is not so hard a master neither doth hee blame the worthy guests for being polluted by the unworthy or suffering him to come in but saith to him onely friend how camest thou in hither not having on a wedding garment SECT 12. Brownists last exception against our Church about the governement of it for Power FRom the Brownists meaning by a true Church and their entrance into head and members of a true church we are at last come to the governement of a true church and because they finde ours not to bee governed according to their fansies therefore they except against it as Antichristian and therefore not a true Church It is true that governement is an excellent blessing it is as the bridle to the horse the rudder to the ship yea the lawes and judgement seate of a kingdome A right to this cannot be separated from a true church For if it bee a church it hath right to Christs lawes judgements and executions to governe it as his kingdome upon earth Yea the use of this right cannot bee taken away without the great sinne of them that doe it and injury to the church from whom it is taken yea the Church that is robbed of it ought not to rest in this wrong when they are so oppressed but ought of dutie to pray to God for it and humbly to supplicate unto men in authority who are able as Christs prime officers for the welfare of the Church to helpe them at such a lift But no Church ought to call for such a governement as Christ never commanded yea no church ought when they have a governement sutable to the Apostles and primitive times of the Church and not contrary to any law of Christ but sutable to his generall rules in the scriptures for some pretended or true defects in governement to make a schism and separation from publick communion Yes say the Brownists where government is so base that foule corruptions rule from such a Church wee must separate But who laid this must upon you I am sure not Christ who taught us otherwise in his blessed life There were fearefull corruptions in the Church of the Jewes both in the priests in the people and in the worship of God In the priests there was ignorance for they were blinde guides There was ungodlines for they said and did not There was corrupt entrance into their calling for Caiphas was high-priest for that yeare hee was Annuary be like though by Gods law the high-priest should continue during life In the people there was obstinate wickednesse They would have broke Christs necke downe a steepe hill They rejected him and chose Barabbas They were in worse state then Tyrus Sidon and Sodome They drew and wisht the guilt of Christs bloud to bee upon them and their children In the worshippe of God they used many superstitions precisely the temple was made a denne of theeves the Censures were abused for the casting out of innocents the doctrine of God was corrupted by glosses and the blessed sacraments were abused for they observed not the Passeover on the time appointed and therefore Christs was before theirs Notwithstanding all these corruptions by slack governement yet did Christ hold publicke coÌ„munion with them Hee was circumcised the eight day he was presented to the Lord as well as others he heard was baptized he eat the Passeover with them and allowed his disciples to heare the very Pharisees Can they therfore justly say that
they must separate from a Church corrupted for want of I governement Yes say they that they must when governement is naught practise is answerable and better of either cannot be had I wonder what they would have done if they had lived in the times of the Judges when every man did what hee listed or in our blessed Saviours time when so many schismaticks and sectaries had rule and governement or in the Apostles time when Diotrephes used such tyrannical pride and usurped such authority that hee would not receive the very Apostles would they have separated I am sure that neither Israel nor Christ nor his Apostles did so Iohn did onely write to the Church about it And are these wiser then they No say they wee doe it not out of an opinion of our owne wisedome but out of conscience and for the glory of God and for Sions sake But take they heed every one that pretends to make the word of Christ his rule hath not these ends before him as he ought Gentilis that impious blasphemer of the Trinity when he was called to answer said that hee was drawne to maintaine his cause from touch of conscience and when hee was to dye that hee did suffer for the glory of the most high God And Paul when he was yet a Pharisee lived in all good conscience when naturall wisedome was his interpreter of Gods word Even so may it be with them O no they are sure of their hand they are taught of God and they must separate from such a wicked governmēt as ours is for conscience sake Why what is the matter let us in the feare of God heare the worst that wee may mend or bee obstinate I never heard but three things pleaded against our governement by them 1 The power of true government 2 The persons of our governours 3 And their exercise of our government We wil heare them in all to the last word and our good God give us understanding in all things for peace and salvation The power of true Church government say the Brownists is in the whole Church and in every particular member in body and not onely in the prime members onely In this they doe not onely fight against us but against al the Presbyteries in the world and so they pull more adversaries upon them then they will be able to withstand In this they beate downe at one blow that which hath exercised the wits of thousands without satisfaction to millions of consciences Yea in this they joyne hands with Corah Dathan and Abiram who loved not the governement of the best because all the congregation is holy every one of them But against whomsoever they fight and with whomsoever they joyne surely say they true Church government is in the whole congregation It is true that if wee consider the Church as a compleat body under Christ the head then the power of Church government is in the whole Church As the animal body is said to see to goe to worke to speake originally though subjectively and formally it is the eye sees the foot goes the hand works and the tongue speaks But that the whole body of Christ the Church catholike or particular for her part should have this power so as to have power to exercise it formally cannot bee made good from the word of Christ Before the Law Church government lay upon Adam Noah Abraham and the rest of the Patriarchs Vnder the Law it lay upon Moses and Aaron though to Moses was added by Iethroes advise seventy Elders not by Gods immediate direction though after they were approved by him Vnder the Gospel the gifts of power and government was bestowed upon some not upon all and the people never attempted any thing without the Apostles leave assistance and direction The Apostles ordained Elders and not the people without them The Apostles called for the Elders and conferred with them without the people The Elders did consult with Iames and Paul without asking the votes of the people and did a matter of weight for the peace of the Church from their owne judgements Yea and when the whole Church was with the Apostles and Elders in counsell these are preferred before them as their superiours who had their consent of love and charity but not of authority Therefore the people were not reproved for the disorders of the Church and Common-wealth but the Princes and the Priests according to which generall course we must understand those few particulars wherein blame seemes to bee layed upon the body of the people also For the people are still commanded subjection and submission to governours ecclesiasticall and temporall and are still called by the names of sheepe brethren saints houshold spouse children and the like whereas their governours are called Bishops Overseers Elders Presbyters Angels Fathers as termes of superiority It is true they are also called a royall Priesthood and Kings but not in regard of externall power of government in the Church but of internall power of saving grace to rule over their own corruptions that sin may not raigne in their mortall bodies which if they would exercise as they ought these quarrels might soone cease Noe say the Brownists these quarrels must not cease so long as we find in Scriptures the peoples power of government in the Church maintained For they instance in two high parts of government excommunication and absolution and they find the peoples power in both For Christ saith If thy brother trespasse against thee and he will not heare thee or more with thee Goe tell the church that is say they the whole congregation and as hee doth heare or neglect that let him be to thee either bound or loosed by excommunication or absolution Hence they argue thus Church is taken for every particular congregation where Christians live before this in body the delinquent that is obstinate must bee convented bee it lesse or greater and it hath a power in governement even in these things of highest nature therefore the power of government is in the people as well as deeply as in others Heere is their impregnable hold as they thinke and therefore they come upon us thus roundly Christ hath charged his Apostles and their true successours that they should teach all nations to observe all things whatsoever hee hath commanded them but you that are the ministers of the Church of England doe not teach us to observe all things for Christ hath commanded a forme of governement wherein all members should have publicke cognizance of offences for the advancement of the kingdome of Christ and you suffer him to be dishonoured and us to bee robbed of our rights and therfore ye are not the ministers of Christ neither is your Church a true Church of Christ Thus so farre as I can gather from them and conceive I have given them
so gracelâ—sse as to neglect thee and them too then lastly deale with him heathenishly by Romane soveraignety to which now you are subject but thinke him to bee as an Heathen and Publican deale with him accordingly The law is good if it bee used lawfully let Caesars justice end the difference betwixt you It is true the Apostle saith that Brother must not dare to goe to law with brother and that before unbelievers yet I hope even then when the Iewes Pauls brethren wronged him and the saints could not right him hee appealed unto Caesar Therefore ye must put a difference betwixt the christian Corinthians after the death of Christ and the christian Iewes before the death of Christ These had no Church government setled but that of the Iewes which by Romane authority was neglected and slighted but the Corinthians had For Christ never medled to settle any other Church government during life but the Iewish which was to bee of force til after his death but then he sent his Spirit to direct his Apostles in all necessaries The Iewes were Christians but in working for the best of them even the Apostles were dreggish in faith and life In faith about the death and resurrection of Christ and about a temporall Kingdome doted upon In life when they too full of revenge in drawing the sword as Peter or for calling down fire froÌ„ heaven upon the Samaritans But the Corinthians were more perfectly instructed in the mysteries of faith and charity and therefore their brawles would bee more scandalous having such wise Saints among them who shall judge the world Lastly the Apostle findes not fault with the Corinthians for going to law absolutely one with another before infidels for even Heathen Kings and all that are in authority are to be prayed for that Christians may lead a quiet and peaceable life in all godlinesse and honesty And this they cannot doe except their Thrones minister justice in mine and thine It is lawfull therefore when raking and politicke Christians doe bite and devoure one another doe serve their owne bellies and by good words and faire speaches doe deceive the hearts of the simple and defraud one another in bargaining to appeale to the minister of justice For all power is of God and the very Heathen Magistrate doth not beare the sword in vaine But he findes fault with them that they set too great a price upon the things of this life that they were too contentious about them that they went to law before Heathens to the scandall of Christianity and that they appealed to forraigne judgement when they might have remedy by wise Saints neerer hand which the Jewes could not have when their Elders by Romane liberty were contemned Now if they doubt whether this sense may bee admitted I shall by Gods helpe cleare it from the Text and maintaine it from exceptions that may arise thence First therefore consider that Peter understood this discourse of private offences onely therefore when Christ hath done hee saith Lord how oft shall my brother sin against me Against me saith Peter intimating a private trespasse Secondly consider Christs answer to Peter in a Parable where he concludes thus So shall my heavenly Father doe to you if yee from your hearts forgive not every one his brother his trespasses where hee still speakes of private trespasses Thirdly consider the propriety of speech in the words of Christ If thy brother saith Christ that is a Jew for no Jew nor Disciple then called any other man brother but a Iew. If thy brother sin against thee therefore the offence is still private and personall Lastly consider that Christ sends the offender from the Church neglected to the plaintiffes censure and punishment to be sought He doth not say let him be to the Church as an heathen and Publican that is excommunicate for Heathens were not excommunicated for what have we to doe to judge those that are without no nor Publicans neither for we reade onely that Christ wrought Zacheus to restore where he wronged but we read not that he left his office And when the Publicans came to Iohn Baptist hee did not bid them leave their places but exact no more than that which is appointed you but saith Christ let him bee to thee because hee hath despised the Church which is the highest tribunall under Caesar hee is in thy hand to take Caesars course with him But say they then how will you maintaine this sense from just exceptioÌ„s We had need indeed for we are persecuted from this Text by two sorts of persons The Papists say that here Christ refers us to the Christian Church the Pope out of his chaire to end all controversies But what have Christians to doe here if it was the comfort or a Iew against a Iew in private offences The Brownists say that here is a Rule for every private Congregation like themselves to claime a sufficisufficient power by to advance Christs kingdome And it can be no other say they for the word church cannot bee taken for the Iewish Sanhedrim it is a christian word proper to congregations of saints Nay that word in Gods language is used for any assembly The assembly was confused it shall hee determined in a lawfull assembly yee cannot give an account of this concourse therefore hee dissolued the assembly saith the holy Ghost of a wicked uproare and in all three places the word church is used Why then may not the grave assembly of the seventy elders be called a church Yea but they say heere is mention made of binding and loosing which are proper to church censures It is true that for their affinity in sound they have beene often applyed so at least by way of allusion But we read of a threefold binding in the new testament Divine Ministeriall and Fraternal Divine when God at last doth justly give over to everlasting obduration and restraint those that are cast into hell so the devils aâ—e reserved in everlasting chaines and God saith of final contemners of grace binde him hand and foot cast him into utter darkenesse Ministerial when the preachers of the Gospell binde over obstinate sinners to wrath either morally by way of denunciation only or Ecclesiastically by way of processe This Christ promised to the disciples in the name of Peter and performed to all his disciples yea and this is most fearefull when the bond is laid right because they doe it by commission from God as Gods Ambassadours yet is it soluble to true penitents Fraternall and brotherly binding when one man bindes another for private offences obstinately stood in and of that doth Christ speake in this place If ye have won him by a loving conviction ye loose him of his guilt to you If hee will live in his uncharitablenesse ye binde him by your seeking peace for hee that will not be
reconciled from the heart God will not be reconciled unto him hee shall into the prison till he hath paid the utmost farthing But it may be said how shall I be assured that upon my brothers submission and mine and my witnesses acceptance that his bond of guilt shall be loosed by God From Christs promise that if two shall agree on earth as touching any thing that they shall aske it shall bâ— done for them to their brethren of my Father which is in Heaven Thus Saint Basil of old If two shall aske by consent it shall be done what this meaneth the processe of the place shewes saith he for immediately before Christ speaketh of him that reproveth his brother and him that is reproved and If he that be reproved be grieved for his fault and be joyned with the reprover in the same minde the pardon which is asked shall be granted from our most gracious God This I alledge as I could in this cause many other not because they like it but because they may know that this sense is not a new one of my owne I know that they runne a new and uncharitable way for when they reade that Christ promiseth not doing for them that aske except they agree on earth they peremptorily conclude that they ought not to pray with them that doe not consent with them in their opinions Therefore would they neither pray with me nor suffer me to pray with them to our good God to lead us us into the way of truth nor will they pray with their owne wives and children though never so pious if they doe not meet in the same center of conceits Yea but say they all the Text before must be understood of publike Church scandals because of Christs promise Where two or three be gathered together in my name there am I in the midst of them which is ever applyed to publike meetings It is true it is so applyed and so may and must For it holds strongly that iâ— Christ be present with private persons who agree in building up one another in charity much more is he present in publike conventions where faith climbes hope rootes charity flames and zeale burnes up corruption when they are well used But yet this proves not but that here Christ may treate of private scandals as the whole context shewes and may incourage brotherly prayers one for another in peace because Christ is present with them But all this is but a flash to them yet for this text must needes bee a rule of their perfect discipline in the body of their members because the Apostle blames the whole church of Corinth for not casting out of the incestuous person That this is no perfect rule of discipline may appeare to any man that will consider that heere is no direction to proceed against sins against God or others but onely against thee thee Heere is no excommunication ordained for it is not said put him out from among you but let him bee to thee for seeking further remedy Lastly heere is no determining power given to the church for the party offended is principall to admonish tell fine The church is not to excommunicate but to turne the offender over to the offended party let him be to thee not to us yea the church is not to call him by summons but to expect the plaintiffes comming and moreover if heere were a perfect rule it might fall out that two or three men yea women pretending to bee gathered in Christs name might cast out whole congregations for not consenting unto them And for that place to the Corinths where Saint Paul is charged to countenance this their new parish discipline because hee blamed the Corinthians that the incestuous person was not cast out I answer hee might have had just cause to blame them if hee had committed any such thing to their trust by devolving his authority to them but that hee did not yet put over his authority to them in body appeares divers waies First though the power of governement in respect of use belong to the whole church for benefit that where the fact is notorious the law might be notorious too so as the whole church may bee witnesse of the doome when they are gathered together yet in regard of the possession for managing of it it belongs onely to the Pastors and chiefe Bishops For when Christ made that promise of binding and loosing to his disciples hee did not make it to them as Apostles properly for it is no such personall priviledge as not to descend It is needefull for the church in all ages therefore not tyed to any Neither did he make it unto them as the body of christians for when hee made good his promise hee tells us that hee sent and inspired them and after both these gave this commission of binding and loosing but hee sent not all nor inspired all as he signified by breathing upon the Apostles But he did it to them as pastors and chiefe Bishops and so to men of office for the use and comfort of the church for ever And terrour of ungodly men Secondly the persons to whom this authority of perpetuall governement of the church in ecclesiasticall way was committed were the chief Pastours as Bishops were anciently called therefore if Paul had fixed the blame in that particular upon any it would have been upon the Angel and chiefe overseer of that church For Paul and Christ are not of a severall spirit and judgement in church-discipline Thirdly if therefore Paul blame any for this it is under the whole church those that by office were to redresse these outrages and to see to the holinesse charity and comelinesse of that church But lastly if wee looke into the words more narrowly wee shall finde the true fault that hee blamed the church of Corinth for They had a common fame of such a wickednesse committed amongst them that the Gentiles by the light of nature did abhorre Paul having as yet supreame power ecclesiasticall under Christ in his owne hand and for ought we know not having setled a Bishop in highest church governement as in Ephesus Creta Asia did expect from them woefull complaints of this disorder that hee might have directed theÌ„ accordingly for the taking of it away from among them with the author of it But they were so farre from this that they were puffed up with their owne gifts and lamented not that wickednesse that raigned among them that by dâ—e course it might bee removed This therefore is that which the Apostle blameth in the Corinthians Therefore that hee may shew them that they are not so much to admire themselves as to take off their eyes from the great faults committed against them and that they are to lament and doe their best that such wicked persons might be taken away from among them and not thrust out in a crowd the Apostle doth three things
appointed Surely the freedome of spirit stands not so much in freedome of words and in intention of zeale As a servant that delivers his masters message in his masters words may doe it with a free spirit So may a man pray when he takes to himselfe words and not coines them himself The best prayers are those that are delivered in Gods words and are our spirits stinted because we tye our selves to Gods words As Gods Spirit is not stinted when it speakes unto us by the Scriptures read so nor our spirits when wee speake feelingly to God by read Prayers Put case one man pray with a thousand that have large spirits will they say that their spirits are stinted because they are tyed up for the time being to his spirit so nor when wee pray with others Prayers Have wee a spirit better than the Disciples of Christ and doe wee know what will stint them better than Christ yet Christ gave them the Lords Prayer not onely to say after that manner when hee taught the Doctrine of Prayer but also to say when hee taught them the practice of Prayer But say they hath not God given every good Christian a spirit of supplication by which they have a faculty and power to pray The Disciples I hope were good Christians yet they say to Christ teach us to pray Yet know that there is a double power to pray An inward power by which the heart moves and goes out of it selfe after God Christ grace and salvation This power all good Christians have by the spirit of adoption whereby they cry Abba Father An outward power whereby they are able distinctly and judiciously to expresse the motions and desires of their hearts This power all have not and therefore have neede still to have further helpe and direction as our Saviour did helpe his Disciples But surely they may say the Lords Prayer is not a forme of Prayer taught his Disciples or us It is short and imperfect it hath no such glory in it as some other I may thinkâ— it though Christs word be say and none are tyed to this forme of Prayer alone Let all this stand till it be removed It is true it is short and in that is seene the glorious wisdome of Christ but it is most perfect We must pray all manner of Prayers Supplications intercessions and giving of thankes yet all these are comprehended in it Againe there is infinitely more glory in it then in all Prayers made by men If all Prayers be made they have their graynes of weight from hence It briefly comprehends them all and hath the best authority in the world The wisdome of God the son of God the beloved of God made it and expressed it with his tongue in such blessed order as men Angels cannot devise the like It is true that Christ saith say it but there is a saying with the mind and heart as well as with the tongue For there are two parts of Prayer the soule of Prayer when it is presented with understanding heart and spirit and the body of Prayer to helpe our fervencie as when we bowe our knees lift up our hearts with our hands and our eyes are lift up to God and our bones say Lord who is like unto thee and our tongues are the pennes of ready writers Yet hath not Christ tyed us unto this prayer only Christ himselfe hath other prayers beside this and the Apostles many together with the Church and godly particulars Yet by reason of the perfection of it both in matter order and words by reason of the sufficiency of it to supply all wants and by reason of our forgetfulnesse to aske all or halfe it is a sure and comforting way what ever wee pray to use it alwaies with judgement and understanding But say some of them it is of so large extent that wee cannot comprehend it It is true that it is of large extent and therefore we must labor for strength of judgmeÌ„t and memory to put it up from the heart that we may not tumble it over as the manner of some is as if it burnt their tongues But Christs lookes not that we should conceive of every thing in it every time wee use it As there are few prayers wee can make but are of larger extent then wee presently conceive as when we say the Lord sanâ—tifie your sickenesse unto you the Lord blesse you the Lord give you grace there are more things comprehended then presently meantâ— so in the Lords prayer and therefore wee must have docible hearts to understaÌ„d it better better and we must have wisedom according to our apprehension to apply it to severall occasions But say they this or any other stinted prayer are the very cut-throates of devotion and coolers of affections Indeed they are so to wicked hearts Children must bee pleased with novelties and wicked men loath Gods continued favours though it bee Mannah from heaven but if set prayers wrought so of themselves would Christ ever have given a set forme to his disciples Certainely they will be no enemies to devotion if Christians bee zealous and carefull in using them For the constant practise of the saints in scriptures commends them unto us in prescribed Psalmes and formes of blessing And such is the inequalitie of gifts dispensed by Christ unto his people that to some a prescribed forme is necessary when he hath not given them gifts of knowledge and utterance to expresse their desires in any comely way To others necessary too who are able fitly and fully to doe it in private yet are not so faced and tongued that they can doe it with confidence in publicke to all it is excellently usefull that they may not onely have helpe of their owne spirits but of the publick spirit of God working in his church to advance them forward to heaven It is a world of pittie that men that have some great gifts as they thinke should contemn them that have them not though haply they have others better then they To have a gift of expressing our desires in fit order matter and words is a comely ornament yet may it and doth often fall upon an hypocrite it is not of the essence of a saveable Christianâ— but to say wee know not what to pray for as we ought but the spirit helpes me publickly and privately with groanes and sighes that cannot be expressed to say thus I say and to feele the truth of it too is a note of a good Christian and can fall upon none but a childe of the kingdome of heaven But say they put case that others may be helped by set formes of prayer yet is there no reason that a Minister or Presbyter that hath gifts should bee tied to a forme of words Neither is he alwaies but that he should bee tied to common solemne praier as with us there is
excellent reason for it as well as in all other reformed Churches except theirs First for uniformity that all Gods people in our Church might meete at the same time and put up the same petitions with earnest desires in the same manner And is not this a comforting thought that we have an opener way to heaveÌ„ made us by the joint suites of all good English or hearts Secondly for memory that he may not forget the generall necessities of all the Church and so sticke upon those particulars onely which are according to his owne feeling Thirdly for honour to the blessed saints and martyres whose prayers they were That as we have had benefit by them when they were put up to God before so wee may bring benefit to our selves and others by them when wee pray them now Fourthly for his calling sake Hee is not immediatly called by God 〈…〉 the Church Therefore as he is called by God he useth those gifts which hee hath received from God as he is called by the Church he is to use and honour the publicke gifts of the Church in interpretation prayer and the like What more need bee said to justifie our worship by set formes of prayer for the present I see not when I shall by Gods assistance I shall say more SECT 16. The Brownists maine exceptions in their former argument against our common-prayer booke more specially THough set formes of publicke prayâ—r may be lawfull usefull commendable and glorious yet they say that our common prayers are not so fit a way to worship God by nay they say more that that worship is plainely idolatrous I am sure that that assertion is weakely superstitious I would wish them that they be piously carefull that they speake not evill of that they know not because they are not careful or willing to know we ordinarily know unwise young men when their whose soules live in their affections to make many objections against many good orders and lawes who when ripenesse and experience hath made them see the reasons have beene ashamed of what they have done and may it not be so with these men and women Howsoever I would intreate them to consider what they may reade in the historie of our Church that when a godly martyr was reading in a primar of our Church and came to Lord have mercy upon us Christ have mercy upon us an ungodly serving-man who was set to attend him blasphemously mocked at it but hee was strooke madde that night and dyed miserably Let them duely consider this and feare to open their mouthes against any comforts of the godly and advancement of godlinesse As for my part I have reade some liturgies beside our owne and have heard of others but blessed be God I never saw or heard of any more fully accomplished for the worke in hand But am I not deceived Let us in the feare of God take a view how it proceeds in all publicke service and call in along their exception which I know as we goe along There is in it first a preparation to publicke service and then the service and worship it selfe The preparation is by meditation exhortation and prayers The Presbyter or Deacon doth in the beginning propound some texts of scripture to be thought upon that we by their meditation may draw our selves into the presence of our God to heare and doe Yea indeed say they they doe corrupt the text For though they say At what time soever a sinner doth repent from the bottome of his heart God will blot them out of his remembrance which is not the speech of Ezekiel I pray is not this the full sense of the Prophet made speake to ordinary capacity if not his words Doth he not say if the wicked will turne Is not this equivalent to at what time soever whether to day to morrow or whensoever I hope when conditions are performed God will be as good as his word whensoever Doth he not say If they turne from all their iniquities and keepe all my Statutes What is this but repent from the bottome of the heart and leave no root of bitternesse behind Doth he not say Hee shall live his sinnes shall not be mentioned unto him what is this but I will put them or blot them out of my remembrance This is not corruption I hope when the Text is plainly expressed in the true sense of it Secondly he doth exhort the people according to the Scriptures to confesse their sinnes with a lowly penitent and obedient heart saying after him By this hee puts them in minde what to doe namely to confesse their sinnes aright that their poyson being vomited up they may the better set themselves to seeke God in the other acts of worship But say they what need this saying after me seeing the Presbyters Prayer and the peoples Amen is enough Indeed it is enough to a Prayer the petitions whereof are not knowne to the people before such as that of Ezra and when men exercised their owne gifts for the edification of many But is it therefore unlawfull for the people to say after their leader when hee prompteth them or they are taught by the Church Doe not all the people as well as the Presbyter pray to God and praise God in singing Psalmes And I am sure the Word of Christ which warranteth what is commanded and what it goeth not against is not against it It is true it is uncomely for many mouthes to put up a petition to the King at once It would confound him whose apprehension and understanding is limited But it is not so to God who is understanding it selfe wisdome it selfe to whom millions sing Psalmes at once and thousand millions pray to him at once over all the world Thirdly he doth pray for and with them that they may doe as hee exhorted them For first there is the joynt confession of all their unworthinesse and Prayer to GOD that they may live better in after times Confession without a purpose to amend does no good therefore are both united in our good confession Then doth he for their encouragement declare and pronounce the absolution and forgivenesse of sinnes to true penitent beleevers according to the Gospel and applying it to the people prayes that upon their repentance their sinnes being done away they may doe worthily that service which now they are about Aâ—d then to supply all defects in all all pray with one heart as one man the Lords Prayer which is the King of Prayers and so rise with short and earnest prayers that they may praise God and that God would help them and with a profession of their faith in the Trinitie and desire that all glory may bee given unto that blessed three in one Thus I am sure if wee have pious and humble soules may we be prepared for the publike worship of God publikely Now for the service and worship it selfe in this good
Master For hee saith that what he received of the Lord he delivered unto them but he doth not speake one word of the gesture Therefore sitting is no act of Religion the gesture is left to the Church they may kneele or Paul is unfaithfull Lastly if they kneele not they bring juster censures upon themselves then they can give to us that kneele which they are bound to avoid As they be justly charged first to worship God by the will of man and so in vaine For to place a worship of God in sitting or standing rather then in kneeling is a worship of God by the will of man because they have no such warrant from God Secondly they be justly charged to adde to or take from the Word and so to corrupt it For all impositions upon the conscience which God hath not warranted are such additions But such are these new traditions as kneele not but stand or sit touch not taste not which things perish with the using Thirdly they are justly charged to have communion with the worst hereticks For Arrians doe directly deny the Divinity of Christ and to professe themselves to doe it they will not kneele at the Communion of the blessed Body and Bloud of Christ but sit These charges they lay upon us but more justly they lye upon themselves because we make not kneeling an act of worship from men or an addition to the Word but onely an act of good order to witnesse our reverence to God who is plâ—ased to give us such a pledge of his love How they will answer these things to God I know not They either cannot or will not answer them to me onely they put in their plea against kneeling in the act of receiving which I shall now labour to remove They mainly urge the example of Christ that he and his Disciples sat at the supper But all the world is not able to prove that they sat at the delivering and receiving of the Bread and Cup. Hee sate down indeed with them but then hee tooke he blessed hee brake he gave what gesture hee used in blessing they cannot tell Certainely if according to Scripture examples hee either kneeled or stood then whether after his blessing they sate downe againe let them tell me Never let them dreame that hee sate as a shadow of rest in heaven for let them shew that Christs pleasure was to ordaine shadowes in the New Testament when the body was come and Canaan that old shadow was to be cursed or if hee did I le tell them that Paul was an unfaithfull servant that would not teach that shadow to the Corinthians to whom he professeth to deliver what he received But grant that Christ did sit what hee occasionally did is no example to binde us to doe the like but as by occasion hee administred at night after supper with unlevined bread so hee might occasionally sit according to the ceremony of the Jewish Church at the Passeover Besides if they would sit because Christ sate they must sit as hee did or else they doe not imitate Christ but Christ might sit a sacrifice way or lying along and leaning which they doe not observe But put case they sit not in every point like Christ yet they tell us of the fitnesse of this gesture to signifie our fellowship with Christ on earth and in heaven Thâ— they will ordaine a significant ceremony against us but not for us And in truth they dreame so much of fellowship with Christ that they forget him to be their Soveraigne King and Lord and so are too sawcie with him But for the Table gesture will they have all other formalities at a Table fit for the Table of the Lord Iâ— not why must this alone be fit when Christ hath no said so Besides if Table gesture be urged Christs example doth not binde For his was not a common Table gesture but onely used at sacrifices and sacred Feasts when they did discumbe or lye along Had Christ told us that this was the fittest gesture we should have rested in his pleasure but he having left it at liberty and even common understanding judging of it fittest to receive a seale of a pardon upon the knee as the greatest signe of thankfulnesse used for such a favour why wee should not take it up wee cannot yet see Yea but say they we doe not only looke to the fitnesse of sitting but to the beginning of kneeling It was begun by a wicked Pope in honour of the breaden God and therefore not to be continued by us Put case this plea were true yet that which was misapplied to the honour of a creature may I hope be rightly applied to the honour of our God for else no man may sit because the accursed Arrians have brought in this sitting at the Sacrament to dishonour Christ And the Pope seconds them who sits then in state to advance himselfe above all Gods people both Kings and beggars But the truth is that no Pope brought in kneeling in the act of receiving It was brought in by him indeed at the Elevation and when the Sacrament was carried in procession but not as we doe use it They have no Law that I could ever yet read of save onely for the Pope himselfe to receive it sitting but onely the Law of Custome and Convenience to receive it kneeling Put case all this bee true yet say they the use of kneeling stickes with them They doe not know why they should kneele now seeing kneeling is a part of GODS worship or a signe of it It is no part of Gods worship or signe of it in it selfe for then wee might not use it in civill or ordinary things Indeede wee are exhorted to it which shewes the lawfulnesse of it as wee are to praise GOD in the dance and to clap our hands but there is no Precept which bindes it to GOD alone The Servants of GOD have sometimes stood and sometimes sate reverendly before the LORD and sometimes laine along that GOD might have his worship in all gestures left free to the users But why should they speake of worship heere when wee neither require kneeling to worship the consecrated Bread by no nor him that doth administer the Sacrament but to testifye our humble thankefulnesse to GOD for our pardon sealed There remaines now nothing of worth under this head but their readie obedience when GOD shall humble their mindes and quiet their hearts that they may live in peace and worship with us The second and third things that trouble them are in our Baptisme and are the Crosse in Baptisme and the Responâ—es or Answeres of the Godfathers and Godmothers in the childes name As for the Crosse I wondred alwayes that private persons should once name it seeing it concernes the consciences of us that administer not of infants that receive it who by it are made neither better nor worse
They are but seers and sufferers in it not doers of it If therefore wee can satisfie our selves in the doing of it that wee may preach IESUS CHRIST unto them in the Churches peace they have cause to thanke us and to thanke GOD for pacifying our consciences for their good and not cry out against us and runne away from us O but they cannot abide to see that idolatrous and abominable Crosse to passe over poore Childrens faces without either reason or religion There is reason for it because it depends upon the commands of superiours and reason wills that they bee obeyed in lawfull and possible things There is Religion for it because it is but a ceremony testifying our communion with the primitive CHVRCH which gloryed in and was persecuted for the Crosse of CHRIST and good Religion hath never beene against such things As to testifie Communion with believing Iewes even the Gentiles abstained from stranguled and bloud so to testifie our Communion with the believing Gentiles of old wee retayne that signe still which they used in the face of their Persecutours to signifie that they were ready to confesse that LORD who dyed for them on the Crosse What though the Church of ROME did afterwards fearefully abuse it yet it is certainely to us neither abominable not idolatrous Wee use it not as a signe from GOD to men as the Sacraments are nor as a signe from Men to GOD as bowing in Prayerâ— is but as a signe from Men to Men as that old kisse of love For as that did signifie Christian concord and agreement so this our hope if the Childe lives that it will fight under the banner of CHRIST therefore if the Childe bee ready to dye this signe by good order is omitted The Church of ROME useth it both for Consecration Benediction and Operation effective of I know not what feates but wee use it to none of these purposes If it bee sayd that the Child by that badge is dedicated to GODS service in our use of it as the CANON runnes yet the sence must not bee contrary to the commanded use Therefore as wee are sayd to wed with a ring which is nothing but a declaring of a marriage knot by giving and receiving of a ring and by joyning of hands and as the Priest was said to cleanse the leaper by the appointed meanes when hee did onely declare and pronounce him to bee cleane so the Crosse is no dedicating signe for that is done in Baptisme which receives it into the Congregation of CHRISTS flocke but onely declares to the hope of the CHURCH that it shall so live to CHRIST I see not but this may satisfie the soule of any good Christian knowing what I said before of ceremonies concerning the use of the Crosse in our good Church As for the Godfathers and Godmothers answering in the name of the childe though it seeme unreasonable to them yet is there excellent reasons for it They know there were questions and answeres in Philips baptizing of the Eunuch which hath ever beene continued in the Church because of the covenant in Baptisme And though infants cannot answer yet are there three reasons why their sureties should The first is ecclesiasticall the second civill and the third divine The Church reason is because it might put the whole congregation in minde of what was done by them when they were baptized they entered covenant with God As the Prophet spake to the dead altar to admonish living Ieroboam O Altar Altar heare the word of the Lord so doe wee to infants to admonish all that heare â—t The Civill reason is because by the 〈◊〉 of Guardianship the Guardian answeres for the Pupil under their charge and by this takes upon him an obligation of dutâ— his power and promise of faithfulnesse as hee can and what he doth stands in law as his pupils act Now because our sureties in Baptisme are such therefore they answere for children and what they doe professe to doe is accounted the infants act to which hee is bound as wee see in the civill covenant betwixt David and Ionathan and their seedes for ever The Divine reason is because in the very substance of Baptisme which is a signe and seale of the covenant of grace there is an interrogation on GODS part for repentance and beliefe of the GOSPEL and on our parts a repromission or answere of a good conscience which is opened and expounded by these questions and answeres If notwithstanding these reasons they seeme yet to bee unreasonable it is enough they know them and they must stand till they can from sound grounds overthrow them from the word of Christ Thus by GODS blessing I have finished the three grounds upon which our forsakers leave us and I hope I shall satisfie them in this that wee have a true CHURCH a true MINISTERY a true WORSHIP and that they for any thing I know have no just cause to say otherwise If yet they persevere and multiply scandal and schisme they must once againe remember the blessed wordes wee beganne with Not forsaking the assembling of our selves together as the manner of some is but exhorting one another and so much the more as yee see the day approaching SECT 17. The use to bee made of the constancy of some and forsakings of oâ—her consideration exhortation because the day is approaching IT is the course of too many to cleave to the assemblies but they are never the better They onely stand to outward profession but grow not in grace and the knowledge of our Lord and Saviour Iesus Christ Hence is it that if never so many of them stand they cannot incourage them nor if never so many fall away they cannot wisely consider them and exhort unto faithfulnesse Therefore the Apostle would have us such knowing and wise Christians by the helpe of publicke assemblies that wee may wisely consider one another and weightily exhort one another that wee may keepe one another in sound knowledge and pious practise There are three things which wee shoud consider in our selves our aptnesse to fall the difficulty of our standing and our love to that way which is most dangerous Though God set us not justly in slipperie places yet are apt to slide away continually Wee carry about with us the foolish and unwise flesh which makes us unwarie and so we are soone caught in a deceitfull net There are questing snares of gaine and questioning snares or frivolous and idle things which end in noyse and tumult without profit and thus wee are apt to fall We as hardly keepe our standings we are children and doe not play the men We are a mixture of weakenesse and must have Gods good spirit lead us or downe wee goe Satan is principality and power by whom the winde rises and the rayne falls and the flouds come and then our house if it bee not strongly founded goes to wrack