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
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 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
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
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
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
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
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
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