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
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
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
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
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
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
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-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
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 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
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
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
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