businesse My purpose is therfore God willing to trauerse this whole controuersie so farre as strength and time and your capacitie will permit and so farre as I conceiue I will deale plainly and simply and indifferently without preiudice to the Aduersaries Cause or partialitie to our owne cause without traducing them or flattering our selues nor will I wittingly conceale any of Gods Truth from you vpon any sinister affection or respect whatsoeuer It is your duty also to trauell with me in this businesse faithfully and conscionably both by prayer to God and all other our best endeauours with this reach alwaies in our eye that euery one of vs be found members euen of the Church liuing members euen of the true Church of God for as it is of riches it is comfortable speaking of them when wee haue a part in them so it is of the Church much more It is sweet and comfortable to speake of it then when we know ourselues to haue our parts therein And thus much for the Introduction to prepare vs to the religious and sanctified handling of the question Now we come to the question it selfe in the handling whereof first some generall Points art to bee laid downe secondly we are to come to the particular matter The generall Points are these First of the name secondly of the titles thirdly of the nature fourthly of the diuision of the true Church and so wee will make a passage into the true visible Church First we wil begin with the name Church is a word that we haue at the second hand from the Saxons for they call'd it Kirke the very ancient sound and pronunciation wherof many of our Nation in the Northerne parts retaine to this day but it seemes to be fetcht originally from the Greeke for as they call the Sabbath day the time wherein God is worshiped 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Lords that is the Lords day Reuel 1.10 so the place too for the Lords publike seruice Musc 555. Bulling But this is not so vsed in the Scriptures and therefore seeing wee are to speake of religious matters it is good to speake as the Scripture speakes we will therefore insist onely vpon the name that the Scripture expresseth it by In the former Testament the Originall signifies a Company or Congregation as in Exod. 16.1 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deut. 5.22 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 33.4 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And when it is so called it is intended by way of excellency of the Church as that being the assembly of assemblies the most excellent Assembly in the World In the new Testament it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as Matth. 16 18. which signifies a calling or a company called forth from amongst the rest according to the custome of the Athenians where certaine men were called forth by the voyce of a Cryer from the rest by some speciall meeting and businesse and so the holy Ghost seemes to translate it from a ciuill sense and vse to a religious intending another manner of Cryer and calling then was in Athens And it doth not only signifie the company so called but also the place where they are assembled for publike and religious exercises which I cannot say that it so signifies in Scripture but in vse of speech amongst vs and in some Ecclesiasticall Histories Piscat on 1. Cor. 11.18 22. Muscul pag. 556. Hyper. Method 527. 528. When God tyed his presence to a materiall building as in the former Testament the Temple might more properly be called the Church but now that hee is tyed to a spirituall building onely which are the faithfull it is not so properly called so but yet Synagogue signifies as well the place as the company Luk. 7 5. And by a figure we may call the place by the name of that it containes This I speake to iustifie the vse of the word Church amongst vs though as I said I cannot see that it signifies so in Scripture The word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Congregation intends in the sence of the holy Ghost three things first that there is a company of them whether many or few there must be a congregation secondly they must have vsuall and solemne meetings for the publike worship and service of God Thirdly that the Lord himselfe hath called them to bee of this assembly and to performe this duty and this last is the maine and principall thing intended in this word Doctr. And from hence from the name of the Church I will draw this obseruation namely That those which are of the Church are called forth of God from amongst the rest to the knowledge and obedience of his will To open the way to the easier and fuller vnderstanding of the point we must consider and make some discourse of callings this word is vsed much in Scripture and hath diuers significations Wee will make foure diuisions of Callings First there is a generall calling and a particular calling Secondly there is an extraordinary and an ordinary calling Thirdly there is an inward and an outward calling Fourthly there is an effectuall and a not effectuall calling First there is a generall and a particular calling A generall that is when God doth proffer the meanes of saluation to a whole Citie or a Nation or to the whole world as it is Act. 17.30 but now God admonisheth all men euery where to repent or else when God onely giues to some particular men some generall or confused notice of sauing grace A particular calling is when God tenders occasions and a meanes of grace in some particular manner to some particular persons comming neerer to sinne and dealing more directly with sinne Examples wee haue of this Psal 31.6 Dauid saith thou hast taught me wisedome in the secret of mine heart And such a calling had the Iaylor Act. 16.31 there God deales particularly and directly with sin Beleeue in the Lord Iesus Christ and thou shalt be saued Now if this particular Calling bee apprehended and layd hold upon when God tenders it then we are saued if not it increaseth our condemnation The second diuision of Callings is extraordinary and ordinary Extraordinary calling is when God calls men euen many times without meanes or by some by-meanes or by weake meanes not tending or at least not sufficient vsually to such effects or else by some rare and strange meanes as when Paul was called by a voyce from heauen Act. 9.3 An ordinary calling is when the means time place and effect of grace is such as they are vsually wont to bee in that case if any of them be away it is extraordinary in that respect yet if the meanes be ordinary that is the preaching of the Word the calling is ordinary too because God ordinarily seconds the preaching of his Word with the worke of the Spirit as we may see Act. 10.44 while Peter yet spake the Word the holy Ghost fell on all them that heard him and Act.
of God that one may be whetted on and prouoked by another Fourthly it is needfull for the maintenance of loue amongst the faithfull which can no way so well be maintained as when wee all see that we haue need of one another Lastly it is needfull in respect of the faithfull for the declaration and exercise of their faith that our faith may haue some fruits to be exercised in Philem. Vers 5. Fifthly and lastly there is this communion in respect of our Aduersaries and first for defending our selues for being strongly vnited together as one man they cannot ouercome vs whereas if we were separated and disioyned they would easily ouercome vs. Secondly for the offending and oppugning the enemies who band themselues together against them and therefore they are to set themselues all together as with one heart against their aduersaries otherwise they will be so farre from ouercomming them as that they will bee ouercome of them And so much for the Reasons why there is such a mutuall communion amongst the faithfull The Vses of the Point are these First this teacheth euery Vse 1 one of vs to labour to bee one of the members of Gods Church that so thou mayst haue thy part in this communion and that thou mayst haue thereby a right to God and Christ and the Spirit and to faith to iustification and to saluation and to all the gifts and graces of Gods Spirit and to all the promises and priuiledges of the faithfull and to all the meanes of grace here and glory hereafter these are no where to be had but here therefore if thou art not one of this communion and society thou hast no right in these things And here they are certainely to be had and inioyed therefore let euery one of vs labour to be liuing-members of this communion and society and so we shall haue a rich and a gracious portion with the faithfull wee shall be made partakers of the same grace with them here and of the same glory hereafter Maruell not then that Dauid and other of the Saints were so much grieued when they were depriued of this blessed communion though they were neuer depriued of this inward communion yet it was their griefe and the very breaking of their hearts when they were depriued of this outward fellowship And no maruell also though they did so reioyce when they could come to Gods House to bee partakers of this fellowship for then they could reach out their hands to partake of the pledges of Gods loue sensibly Secondly as this teacheth vs to labour to be one of this Vse 2 society and communion so it teacheth vs also to labour to maintaine this communion that as wee bee intitled to it so we must bend all our forces to contribute to it and to vphold it and not to content our selues with the bare Title onely but to be as we are called and to practise as we professe that as wee professe to haue a communion of state so we may haue a communion of practise also And this is it which the Apostle saith Ephes 4.3 Keepe the vnitie of the Spirit in the bond of peace As who should say As thou hast found that fauour with God that thou art associated by a calling to the Church and the communion thereof so let it be thy chiefe and principall endeauour to maintaine and keepe that vnity and communion Phil. 1.27 Continue in one spirit and in one mind as if he should say Flinch not from it but as you haue this communion so stand in it and maintaine it And that we may so doe we must take heed first that we separate nor cut off our selues nor be drawne from this communion this is forbidden Heb. 10.25 39. Not forsaking the fellowship we haue amongst our selues as the manner of some is And in the 39. Verse But wee are not they which withdraw our selues vnto perdition If wee separate we cut off our selues from the body and so from the head too and then we haue no part in Christ for hee is a head to none but his owne body nor in God nor in the Spirit nor in any of the promises and priuiledges and graces that belong to this societie And therefore this is a speciall matter that euery one of vs is to take heed of namely that wee entertaine not the least thought of leauing the Church though we doubt of the truth of it yet wee must be well aduised before we leaue it Secondly we must take heed wee giue no offence to the faithfull to cause them to alienate themselues from vs by walking inordinately 2. Thes 3.6 the faithfull are commanded to separate themselues from euery brother that walketh inordinately or by contention for the Church hath nothing to do with such so saith the Apostle 1. Cor. 11.16 nor by any other misdemeanour Thirdly as we must take heed that we giue no offence so we must take heed we bee not too apprehensiue of offence that we be not ready to breake out vpon euery little quarrell and discontent but wee must resolue to beare any thing so that it be not against conscience rather then to trouble that communion or to interrupt that fellowship Lastly and principally wee must take heed that we repaire to the publike assemblies and that wee gather together with these assemblies for the worship and seruice of God to heare the Word read and preached and to ioyne together in prayer for this is it that the Apostle approues 1. Cor. 5.4 When yee are gathered together c. And this is it that is commended in the Church at Ierusalem Act. 2.42 that they continued in the Apostles doctrine and fellowship and breaking of bread and prayer Matth. 18.22 Where two or three saith our Sauiour are gathered together in my name there I am in the midst of them he promiseth his speciall presence to this communion and societie therefore we must be carefull to ioyne with such assemblies for there is no better way to continue this communion then this And as we must come to these places our selues so we must call vpon one another to doe so too for so it was prophesied that the faithfull should doe in the last dayes Isai 2.3 that they should say Come let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob c. and wee must also reioyce at such occasions when wee heare that men come willingly to the house of the Lord as the Prophet Dauid did Psal 122.1 Thirdly here is matter of examination whereby wee Vse 3 may try whether we be true mēbers of the Church or not Doest thou practise this Communion and fellowship then thou art a true member Else thou canst neuer truly perswade thy selfe that thou art a true member vnlesse thou practise this Communion proue and try and examine your selues therefore and that by these particulars First let vs examine our selues vpon this point doe we vse the meanes of
Church are new Creatures Gods Image is repayred in them that wisedome and righteousnesse and holinesse is renewed in them which they had in their first Creation If Adam had continued in his innocency and so all his posteritie till now what a glorious Sight and company would they haue beene Adam and so many of his posteritie as are of the Church of God are in some measure renewed to Gods Image as it was at the first And therefore what a glorious and blessed assembly is the Church of God the assembly of the Saints The vses of this point are these First it shewes the loue of God to his Church and people and his delight in them First his loue to them in that first he is pleased to communicate his owne beautie and graces to them to make them beautifull he fastens on them many pledges of his fauour he vouchsafeth them his protection blessing grace and saluation all his promises both for this life and that which is to come yea and that for them alone he thinks nothing too good for them he affords them his owne presence and the comforts thereof he bestowes his owne Sonne vpon them and all his merits and benefits hee giues them his owne Spirit and all the gifts and graces and operations of the same What should he doe more for his Vineyard as hee speakes in Isai 5. and what could hee doe more for his Church to make vp the perfection of her Beauty Psal 87.2 The Lord loueth the gates of Sion more then all the habitations of Iacob Secondly his loue appeares to them in that he accepts of them as if they were perfectly glorious for they are but men I speake of such members as most concerne our selues for the Angels are members too and therefore though God giue them neuer so much they can receiue it but in some measure so farre as they are capable of it Besides they haue many sinnes wants and infirmities the least whereof if it were straightly stood vpon in the censure of iustice would deface all their glory and cut them off from all their grace and blessednesse but the Lord passeth by and winkes at these blemishes beholding them in the face of Christ couers all their defects with the Mantle of loue and ouerspreads them with the white Robe of Christs righteousnesse and freely forgiues them all their sinnes so that nothing may impeach their blessed and glorious estate Secondly God delights in his Church being so beautifull and glorious as he himselfe saith Psal 132.14 This is my rest for euer here will I dwell for I haue a delight therein And Psal 45.11 The King shall haue pleasure in thy beauty God delights in their persons graces welfare and obedience all their prayers blessings meditations true and holy indeauours are a sweet smelling sacrifice in the nostrils of God wherewith he is well pleased in Christ Cant. 7.1 2. The second vse Is the Church so gracious and so glorious Vse 2 Then first we also must loue it too and secondly we must labour to be of it First we must loue it so many graces as God hath bestowed vpon her are as so many baites to intice and allure our affections to her therefore let her beauty satisfie vs and her glory ravish our hearts Thus Dauid professeth his loue to Gods Church Psal 26.8 Oh Lord I haue loued the habitation of thine house and the place where thine honour dwelleth And Psal 84.1.10 Oh Lord of Hoasts how amiable are thy Tabernacles and A day in thy Courts is better then a thousand elsewhere And so likewise we should shew our loue to her in bewailing her desolations as Ieremy doth Lament 1.4 the wayes of Sion lament c. And Lament 2.6 7. and 5.17 18. Therefore our heart is heauie for these things our eyes are dim because of the mountaine of Sion which is desolate And so we should shew our Loue to her in bewailing our absence from it as Dauid doth Psal 42.4 when I remembred these things I poured out my very heart because I had gone with the multitude and leade them into the House of God c. Thus Dauid laments his absence from Gods Church and thus should we doe when by persecution or any other such let we are forced to be absent Secondly we must labour to bee of it For so we haue a speciall Commandement Deu. 12.5 6. But you shall seeke the place which the Lord your God shall chuse out of all your Tribes to put his Name there and there to dwell and thither shalt thou come and thou shalt bring thither thy burnt offerings c. And this was the onely desire of the Prophet Dauids heart Psal 27.4 that hee might dwell in the House of the Lord all the dayes of his life And Psal 84.2 his Soule longs and faints for the Courtes of the Lord and in verse 10. hee preferres it before all other states whatsoeuer A day in thy Courtes is better then a thousand elsewhere I had rather be a doore-keeper in the House of the Lord then to dwell in the Tabernacles of wickednes Thus did Dauid delight in it and desire continually to be of it and so should we for then it is a sweete and comfortable thing to speake of the blessednesse and glory of it when wee haue our parts in it And we should not onely ioyne our selues to it but we should also labour to bring others to it we should say as it is prophesied of the Church in these last dayes Isai 2.3 Come let vs goe vp to the Mountaine of the Lord to the House of the God of Iacob Hee will teach vs his wayes and we will walke in his pathes Gen. 9.27 Cant. 8.8 Vse 3 Thirdly then we should liue and behaue our selues worthy so blessed and glorious an estate beware of errors in Faith for they dishonour thy state and deforme thy beauty and if they be fundamentall errors and persisted in they will ouerthrow thy blessednesse and cut thee off as a rotten member from this glorious Body beware also of sinne and disobedience in life for that will make thee filthy and vncleane and if it be not soundly repented of and redressed thou hast no part neither in the Churches grace nor in her glory Consider that thou art a member of Iesus Christ and wilt thou take the members of Christ and make them the members of an harlot the members of sinne and wickednesse God forbid these courses are fit for the world that foule polluted beastly vgly Assembly and must not be found in the glorious Assembly of the Saints Vse 4 Fourthly here is matter of comfort exceeding great comfort to all those that vpon good ground doe find themselues to bee members of the true Church that surely they are Gods dearlings such as are pretious and glorious before him first here is comfort against their sinnes that they shall be done away as if they had neuer been and though they be as red as scarlet yet they
Iustice the same nature that sinned might bee punished and make satisfaction for our sinnes These bee the differences betwixt vs and them in regard of the worke and the meanes of it But yet they also haue their part in Christ and in his mediation so farre as is agreeable to their estates and that in two respects first in the things done to vs which redound to them secondly in the things done more directly to themselues First the things done to vs that redound to them for first by this mediation done for vs their knowledge is aduanced Ephes 3.10 To the intent saith the Apostle that now vnto Principalities and Powers in heauenly places might bee knowne by the Church the manifold wisedome of God Now this is a singular benefit to them that they haue more knowledge by this meanes Secondly their ioy is increased by our conuersion for if they reioyce ouer one sinner that is saued Luk. 15.10 how much more then when a doore is opened for many sinners to come to saluation by Thirdly by this meanes their seruice and office is inlarged for if wee were not redeemed what vse were there of them either in regard as they are Messengers seeing they bring their messages onely or chiefly to the faithfull or of them as they are Ministers this being their taske chiefly if not onely to minister for their sakes which through Christ are heires of saluation Fourthly by our redemption through Christ this benefit redounds to them that their ruines are made vp their number is filled vp againe by many Men which are saued by Christ in stead of those Angels that fell away Secondly some things are done more directly to themselues by Christs mediation for first they are elected 1. Tim. 5.21 they are called Elect Angels and that no doubt in Christ in whom we were elected Ephes 1.4 for the worke beeing the same both to them and vs therefore the ground must needes bee one and the same They are chosen and who chose them but God And in whom are they chosen but in Christ for all that are chosen are chosen of God in Christ Secondly their creation is by Christ that excellent estate of theirs which they had by creation they did not deserue it no they had it bestowed vpon them respectiuely to Christ who is called The first-borne of euery Creature Colos 1.15 because euery Creature had their being by him Thirdly their preseruation is by him that they did not fall when their fellowes fell and their confirmation in the estate of Grace that they neither shall nor can fall away is because they are vpheld by Christ and by his mediation they haue assurance that they shall neuer fall else in reason these might haue fallen as well as the other the other being as excellent and hauing freewill as well as they and therefore if these had not been vpheld by Christ they had fallen too Lastly their glorification shall be fully perfected by the finishing of Christs mediation at the last day when aâ—l things shall be subdued vnto him and when he shall bee an absolute and perfect Conquerour 1. Cor. 15.24 then shall the blessed Angels triumph ouer the wicked Spirits for as the euill Angels though they be damned already yet they are not fully and perfectly tormented till after the Iudgement day for then they shall haue it in full measure they shall be then stowed vnder the hatches and as it were fettered in the Dungeon so the good Angels though they bee already glorified yet their glory is not fully perfected till the last day when our glory is perfected then shall theirs bee perfected also And so much for the first Point That Angels are parts and members of the true Church Now we come to that part of Gods Church and chosen which consists of men and is found amongst them for that doth first more neerely and properly concerne our selues secondly it tends more directly to the opening of the question propounded And because these are partly in heauen and partly on earth wee will God willing speake of both And first we wil speak of that part of the Church which is in heauen secondly of that part on earth and thirdly of both together First of those in heauen that part of Gods Church which is in heauen are the soules of the iust and perfect men that haue finished their pilgrimage and departed this life Doctr. I will draw it into an obseruation and that is this namely that heauen is the place of receipt for all Gods chosen after they haue departed this present life It is Christs promise that it shall be so Ioh. 14.2 3. He will goe and prepare a place for vs that where he is there we may be also but hee is in heauen therefore there must wee bee too that is the place of receipt for the faithfull after this life So likewise it is his prayer Ioh. 17.24 Father I will that those whom thou hast giuen me be with me euen where I am that they may behold my glory You shall see this likewise by example Whither went Helias at his departure He was carried vp into Heauen 2. King 2.11 and whither went Lazarus but into Abrahams bosome Luk. 16.22 by which is meant Heauen And whither went the Thiefe vpon the Crosse after his departure but into Paradise Luk. 23.43 And surely this is the Lure and baite which God holds forth vnto vs to prouoke and draw vs to come to him and to obey his will Matth. 5.10 12. Blessed are they that suffer persecution for righteousnesse sake for theirs is the Kingdome of Heauen Reioyce and be glad for great is your reward in Heauen And Luk. 18.22 Sell all that thou hast and distribute to the poore and thou shalt haue treasure in Heauen And this is true that Heauen is the place of receipt for all the faithfull after this life not onely in respect of their soules but also in respect of their bodies too though in a diuers manner the soule neuer dying presently after it is departed out of the body as the soule of Lazarus Luk. 16.22 the body dying and turned to dust yet it shall bee raised againe at the last day by the power of the Lord Iesus Christ and so vnited to the soule and placed in Heauen Iob 19.26 Though after my skinne wormes deuoure this body yet shall I see God in my flesh And both these are verified in Christ already his soule went presently into Heauen his body after his resurrection So that Heauen is the place of receipt for all Gods chosen of their soules presently after their departure and of their bodies after the resurrection The Reasons of the Point are these First Heauen is Gods Reason 1 owne seate as the Prophet saith and place of speciall residency And in his presence is our fulnesse of ioy and at his right hand our pleasures for euermore Psal 16.11 there God hath stored vp for vs the good things which hee
of Elias yet in this very time God had his Church and a flourishing one too in his eyes though men could not discerne it Afterward in that generall Apostasie when Israel and Iudah were both fallen from God yet here is a true Church still here was one out of a Citie and two out of a Tribe to worship God Ier. 3.13 14. So in the Captiuity of Babylon when the Church is quite ouerwhelmed as it were Ierusalem was so distressed Religion defaced all turned into a miserable desolation so as there was neuer the like Is there any sorrow like vnto my sorrow saith the Prophet speaking in the behalfe of the Church Lam. 1.12 yet then God had his Church there were both teachers and embracers as Ieremy Haggai Zechariah and Daniel and many others At our Sauiours comming in the flesh when the Law and the Temple Priests and people the Church and Common-wealth were vtterly corrupted and defiled yet still God had his Church there was Zachary and Elizabeth Ioseph and Marie Simeon and Anna true beleeueres and right worshippers of God Lastly in the height of the pride of Antichrist the abomination of desolation standing in the holy place for many hundred yeeres when all the Nations in the earth were made drunke with the Cup of fornications by the Whore of Babylon the Synagogue of Rome yet God had some from time to time that lothed her golden Cup some that were not defiled with her fornications but kept themselues pure Virgins and a chaste Spouse to the Lord Iesus Christ sweetly embracing his sauing truth And so much for proofe of the first part of the obseruation That God alwayes had a Church and company of chosen people c. The second part is that as God euer hath had so he now hath a Church c. I shall not neede to speake much for proofe of this point for it cannot be denied but that blessed be God there be many flourishing Churches at this day in Germany France England and Scotland many in all these places that worship God in Spirit and Truth yea vnder Popery no doubt but there are many true Christians yea euen amongst the Turkes and Iewes and Infidels I doubt not but that there are yeâ— remaining some that worship God with vs no question but there are some sparkes of fire amongst those burnt ashes some polished stones of these decayed Churches some gold amongst all that drosse some that serue the Lord amongst so many thousand seruants of sinne and slaues of Sathan we haue many instances now at this day of some that liue vnder Popery and amongst the Iewes that professe our Religion So the second part is proued that God now hath his Church and chosen people The last part and shall haue to the worlds end c. Wee cannot prooue this point by examples as we did the former because it is not yet throughly fulfilled yet wee haue as sure proofes for it as examples we haue Gods own Word for it and that which God hath spoken is as sure as if it were already done and therefore the Prophets deliuer many predictions in the Preterperfect Tense as if they were already done because of the certaintie of it I say wee haue Gods Word for proofe of this point Psal 132.13 14. For the Lord hath chosen Sion and loueth to dwell in it saying this is my Rest for euer here will I dwell c. God will dwell and rest and that for euer in his Church as himselfe is for euer so his Church is for euer So Math. 28.20 I am with you euer euen to the worlds end It is more then if hee had said I wil be with you c. It is as much as if he had said thus As sure as I am actually present with you now so I will still continue vnto the very end of the world And whereas in respect of his bodily presence it was nor so because he was to ascend into heauen yet by his Spirit hee is with vs effectually to all sauing purposes Ioh. 14.16 I will pray the Father and he shall giue you another comforter that he may abide with you for euer vers 17. euen the Spirit of Truth c. And whereas there are many opposers of Gods Church men and Deuils and many times they haue a great hand ouer the Church yet they are still bridled and curbed and the Church still so protected and defended that the gates of Hell shall neuer preuaile against it that is vtterly to disanull it Math. 16.18 There are many other proofes for this Point but because we shall speake of them in the Reasons therefore we will passe to them The Reasons of the point that God euer had now hath and shall haue a Church to the worlds end are these Reas 1 First we haue Gods promise for it who is truth and cannot lie If that be too little we haue his Oath for it wherein it is impossible he should lie Psal 132.11 12. The Lord hath sworne in Truth to Dauid and will not shrinke from it saying of the fruit of thy Body will I set vp thy throne for euer He hath sworne it and will not shrinke from it that is hee will not recant which although it be typically spoken of Dauid and his seede yet in truth substance of it it is intended of Christ and his Church The same promise is renewed Ier. 33.17 18. where it is said that Dauid shall neuer want a man to sit vpon the Throne of the house of Israel And in the 20. and 21. verses it is said If yee can breake my Couenant of the day and my Couenant of the night then my Couenant may bee broken with Dauid my Seruant Giuing vs to vnderstand that his promise is irreuocable so long as there is day or so long as there is night on the earth so long the Lord will haue his Church on earth his Word and his Promise cannot be broken no saith our Sauiour Heauen and Earth may faile but my Word shall neuer faile therefore he hauing passed his Word for the continuance of his Church for euer it shall continue for euer in despight of all her aduersaries Secondly the sauing Truth and doctrine of saluation Reas 2 shall neuer perish from the earth therefore the Church that is the pillar of Truth shal neuer be abolished from the earth If the truth of God could faile then the Church might faile but that can neuer faile for still there shall be some witnesses of Gods Truth to feele the sauing power of it in themselues and to testifie it to others and therefore the Church shall neuer faile The third Reason is taken from Gods Fatherly Care ouer Reas 3 his Church euen for their owne sakes because he loues them and they are deare to him as the Apple of his eye and therefore they shall neuer be all destroyed except the Lord could forget his owne people his dearlings which is impossible Fourthly he doth preserue his Church
Hezekiah sent forth messengers throughout all Israel and Iudah with godly letters for the keeping of the Passeouer and the wicked laughed them to scorne but the Text notes in the twelfth Verse that the hand of God was in Iudah so that he gaue them one heart to doe the Commandement of the King The King might haue commanded long enough yet if God had not giuen the people a heart they would neuer haue obeyed him so that all other meanes are vtterly voide yea nothing without God 1 Co. 3.7 Neither is he that planteth any thing nor he that watereth but God that giueth the increase Now if God giues vs these outward instrumentall Causes of the being of his Church hee giues vs the inward much more as Repentance and Faith and principally the chiefe of all Gods Spirit is giuen vs meerely and freely of God 2 Cor. 1.22 Who hath also sealed vs and giuen vs the earnest of his Spirit in our hearts So that wee see the instrumentall causes of the Church both inward and outward are of God So also the materiall cause that is of God too 1 Cor. 3.9 Ye are Gods building saith the Apostle The formall cause that is of God also the outward formall cause which is our ioynt and publike profession of the faith 1 Cor. 12.3 No man can say that Iesus is the Lord but by the holy Ghost specially the inward formall cause is of God 1 Cor. 1.9 Wee are called of God to the fellowship of his Sonne Iesus Christ Lastly the finall cause that is of God too Gods Word labours husbandry ordinances Church c. are not onely of and from him as he being the efficient cause of them but also for him and his glory as he being the finall cause of them So likewise if we cast our eyes on the by-causes of the Church God is all in all euen in them too yea extraordinarily in these so that hee seemes rather to haue a greater hand in these than in the rest that God should make persecution which tends of it selfe to the destruction of the Church to bee a cause of the being of the Church this then shewes that God is all in all in causing his Church So much for the Reasons The vses are these First Vse is for instruction to teach vs Vse 1 that seeing the Lord is all in all in causing his Church then let him be reuerently and ingenuously acknowledged so to be And in that respect First let such congregations as haue tasted Gods bounty in this kind ascribe all the honour and praise and glory of that their blessed state to him alone and that which I say of whole congregations let euery one in particular practise and that both for the congregation and specially for himselfe We must not dote on the meanes though they be singular helpes vnder God the Ministers gifts nor any other thing the Church hath it must not bee doated vpon It is true that wee must esteeme highly of them and labour for the good of them and acknowledge what benefit we haue receiued from them and be thankefull to them yet still I say it is all the Lords doing and let him haue all the glory of them and if euer there should such a presumptuous thought come into our heads of doating vpon them we must euer haue that in a readinesse in our minds which the Apostle speakes 1 Cor. 3.5 They are but ministers by whom we beleeued let God haue the honor and praise of all that the Church hath for it is all his doing Secondly as this should stirre vs vp to thankfulnesse for the good we haue already receiued so it should stirre vs vp to prayer and continuall calling vpon God that he would bee pleased in his good time to afford the meanes of his Church where they are wanting And that where they are there God who is all in all in his Church would bee pleased to confirme increase and continue them for euer that so he may haue a Church there to the worlds end Alas what is it to haue care for our selues onely as Iosiah had Lord saith hee let there be peace in my dayes but we must haue a care of our posterity and pray that God would continue his Church to them too and this is a necessary duty both for Ministers and People and that each for himselfe and one for another the Minister hee is to pray for himselfe that the Lord would open his mouth and sanctifie his heart and affections that he may preach powerfully and effectually and for the people that they may bee teachable and tractable humble willing and ready to vnderstand and beleeue obey and practise that which they are taught And so likewise the people they are to pray for their Minister and for themselues too that God would open their Ministers mouth and sanctifie his heart and affections that he might preach powerfully and effectually to them and also that they might haue teachable hearts ready and willing to heare and to obey and that God would water their hearts with his Spirit that they may be fruitfull Thirdly this should stirre vs vp to vse the meanes profitably which are the causes of the Church let them not be vnprofitable towards vs much lesse let them bee contemned of vs but let vs make a good vse of them as of Gods speciall ordinances which hee will surely reuenge if we contemne them Doth the Lord bend himselfe wholly and all his forces as it were to make vs vnderstanding wise and obedient and to bring vs to himselfe and shall wee neglect so great saluation and not make vse of it to bee brought vnto God Doe not receiue such a pretious grace of God in vaine but embrace it take the opportunitie of it now is the accepted time now is the day of saluation now God stands at the doore and knockes now the Table is prepared the victuals are ready and the Guests are called therefore let vs now quicken vp our selues let vs take hold on the promise of Grace and let vs receiue the Word not as the word of man but as it is indeed the Word of the eternall God powerfull to saue vs if we beleeue and obey it or else if wee refuse and contemne it powerfull to condemne vs and to cast vs headlong into hell Vse 2 The second vse is matter of comfort to vs seeing God is all in all in constituting his Church then it assures vs of the welfare of the Church it shall goe well with the Church although Satan bend all his forces against it though the wicked maligne and persecute it God is for it who can be against it It is of God and therefore it shall stand in despight of Satan and all his forces It is God that plants his vine who can roote it out He makes a hedge about it who can breake it downe Yea God is a wall of fire about his Church therefore whosoeuer comes neere to hurt it shall be consumed
the multitude of Reas 2 their enemies they are so great and swarme so ouer all the earth and therefore how can the faithfull escape but that needs they must be assaulted euery way that which one saith not or doeth not against them another doth Satan is a hunter and the wicked are his hell-hounds and the faithfull they are in the field of this world like a silly Hare in the field beset about with hounds in euery corner so that it is impossible for her to escape them but that still he is assaulted how can the faithfull choose then but be assaulted euery way Reas 3 Thirdly adde to their multitude their malice and diligence that they snatch at all aduantages and let not any oppertunity slip to satisfie their blood thirsty malice Reas 4 Fourthly the enemies of the faithfull are assisted by Satan continually and very effectually so that if they do lacke power or subtilty or meanes any helpe inwardly or outwardly hee is ready at hand to make supply and when earth and hell too men and diuells doe altogether ioyne their forces against Gods poore Church what can be expected but vtter ruine at least great hurt Reas 5 Fifthly God permits these things for a time in this world this is their very houre and power of darknesse none is able either to helpe vs or to hinder and bridle them but God alone and therefore hee letting the diuell loose on them and giuing way to his instruments they must needes haue their full force and strength to attempt what they will against them though yet the Lord bridles them that they cannot accomplish it Reas 6 Sixthly Is it so that the faithfull may be tryed as in the fire that if there be any blemish in them it may be purged and that their faith may appeare much more precious then Gold Reas 7 Seuenthly It is so that the wicked may make vp the full measure of their sinnes and so a iust and full measure of wrath and vengeance against their soules Reas 8 Lastly It is so that the Lord may glorifie himselfe the more in the preseruation of the one and the confusion of the other Exod. 9.16 Vse 1 The vses of the point are these First this shewes vs the exceeding great danger that the Church and euery member thereof is subiect to in this world there is no danger that can possibly be imagined nor no one thing named in the world that a man may be endangered by that the faithfull can safely say I am free from the danger of it See how many dangers one silly soule was beset withall the Apostle Paul 2 Cor. 11.26 that was often in perills of waters in perills of his owne Nation in perills amongst the Gentiles in perills in the City in perills in the Wildernesse in perills in the Sea in perills amongst false brethren he was in perill euery way and yet these were but dangers besides which hee had many forcible and cruell blowes laid on him as wee may see from the 23 to the 28. verse In labours more aboundant in stripes aboue measure in prison more plenteously in death often c. Many men maruell that the faithfull being so dearely beloued as they are of God should be so often foyled that they should fall into so many troubles yea oftentimes sinfull and reproachfull euills but if they could see but halfe the dangers they are in they would rather maruell that they fall into no more yea that they are not vtterly ouer-throwne and that they are not ouer-throwne by their enemies no reason can be giuen but that Lam. 3.22 It is the Lords mercy that we are not consumed and Psalm 124.1.2 3. Except the Lord had beene on our side may Israel now say Except the Lord had beene on our side when men rose vp against vs they had swallowed vs vp quicke when their wrath was kindled against vs And this is a gracious and a comfortable vse which wee are to make of all the straights that wee are driuen to in this life not so much to looke on the multitude and greatnesse of the dangers which wee are in but on the mercifull protection and all-sufficient grace of God in Christ that doth so vphold vs that let our enemies doe what they can and all that may be done yet wee shall not be left as a prey to be swallowed vp by them In the 2 King 6.15 16 17. The Prophet Elishae's man when hee saw that they were compassed about with an host hee was stricken with great feare and cryed out Alas Master what shall we doe But Elisha answered Feare not for they that be with vs are more then they that be with them And when Elisha had prayed and that the Lord had opened his seruants eyes he saw the mountaine full of Horses and Chariots of fire round about his Master and as it was with him so it is with vs it is a great terror to vs to see our selues assaulted and compassed about with our enemies and to see dangers on euery side but let vs looke about vs and see also the mercifull protection and all-sufficient grace of God in Christ which embraceth vs on euery side so that our enemies can no way preuaile against vs and this will be a great incouragement and comfort to vs against all the assaults that our enemies make against vs. Vse 2 The second vse teacheth vs that seeing wee haue so many enemies that assault vs euery way then we should hold fast by God and cleaue steadfastly and wholly to him alone first by a liuely confidence in his truth and promise and saluation with an assured perswasion that hee will neuer faile vs nor forsake vs it was Israels case and Moses direction Exod. 14.13 when their enemies were behinde them and the red Sea before them and the mountaines on each side of them and no way for them to escape Moses saith to them Feare not stand still and he hold the saluation of the Lord which hee will shew to you this day c. and so the Lord did deliuer them there wants neither will nor power on Gods part if there be not want of our apprehending and relying vpon it as wee must cleaue vnto God by confidence So secondly we must cleaue to him by prayer for it is not enough for vs to beleeue it but wee must begge it too wee must lift vp our eyes and hearts to God in humble and hearty prayer for helpe and deliuerance and wee shall haue it you shall see this course taken and the successe of it both together in the 2 Chron. 32.20 22. When Senacherib came vp with his host against Ierusalem then Hezechiah the King and the Prophet Esaiah prayed against them and cryed to heauen and the Lord sent an Angell which destroyed all the valiant men and Princes of Senacheribs host and saued Hezechiah and the inhabitants of Ierusalem from the hand of Senacherib King of Ashur thirdly wee must cleaue to God by vsing the
Iudge shall giue me that day thus the Lord rewards crowns vs and for this end he counts al our flittings and keeps all our teares in his bottle and puts them all in his Register Ps 56.8 So we see that God is with and for his Church to defend them first as a party in the cause secondly as a deliuerer to saue them from their enemies Thirdly as a Rewarder to crowne them after the fight On the other side he is against their enemies and that many waies nay euery way First to deride them Psal 37 12 13. The wicked practiseth against the iust and gnasheth his teeth at him but the Lord shall laugh them to scorne c. and Psal 2.4 The Lord shall haue them in derision Secondly to defeat them Iob 5.12 hee scattereth the deuices of the crafty so that their hands cannot accomplish that which they enterpize Psal 129.1 2. They haue oft times aflicted me from my youth but they could not preuaile against mee Isa 33.11 12. and Chap. 8.10 take Councell together yet it shall be brought to nought pronounce a decree yet it shall not stand for God is with vs. Thirdly to blinde them as he did the Sodomites Gen. 19.11 and as he did the Aramites 2 Kings 6.18 Fourthly the Lord is against the aduersaries of his Church to terrifie them Iob 18.6 The light shall be darke in his dwelling c. thus he terrified Moah and made them sore afraid of the Israelites Num. 22.3 And thus he terrified the Aramites with the noise of a great Army and made them fly when none pursued them 2 King 7.6 7. Fifthly hee is sometimes against them to turne their hearts to his Church that they should be of their side thus dealt hee with Paul Acts 9.1 compared with the 20. verse Sixthly he is against them to set one of them against another to sheathe his Sword in his fellowes bowells as hee did the Midianites Iudg. 7.22 and as he did the Philistims 1 Sam. 14.20 Seuenthly to confound them Isay 45.24 all that prouoke him shall be confounded Eighthly sometimes God is against them to take many of them away Esa 7.10 Ninthly hee is alwaies against them to punish them in diuers kindes by waters as hee did the Egyptians drowning them Exod. 14.28 or by fire consuming them as hee did the Sodomites Gen. 19. or by an Angell destroying them as hee did the Camp of Ashur Esa 37.36 or from heauen raining haile-stones vpon them as hee did vpon the fiue Kings Ioshua 10.11 or by women to be slaine by them as Sisera was by Iael Iudg. 4.21 and Abimeleck by a woman on the wall Iudg 9 53. or by base creatures to be annoyed and deuoured by them as hee did the Egyptians Exod. 8.6 and the 10.13 and Herod Acts 12.23 for as there is nothing in the world but the diuell and his instruments take aduange of it to fight against the faithfull so on the other side there is nothing in the world but the Lord takes aduange of it to fight against them Lastly if they escape all these things in this life yet they shall be sure that God will punish them to the full and pay them home in hell 2 Thes 1.6.9 Reas The reasons of the point are these First that which the aduersaries doe against the Church they doe against God himselfe It is the Lords battell and not ours as Iahaziel said to Iehosaphat 2 Chro. 20.15 and therefore he will mannage it for the defence of his Church and the destruction of their aduersaries hee that toucheth the Church toucheth the Apple of Gods eye Zach. 2.8 and Ioel 3.34 the Lord saith to Tyrus when they cast lots for his people What hast thou to doe with me And to Saul Acts 9.4 when hee went to persecute the Church Saul Saul why persecutest thou mee and 1 King 19.22 when Zenacherib railed against Ierusalem and lifted vp himselfe against them the Lord saith Whom hast thou railed on c. Euen against the Holy one of Israel and in Ezech. 35. from the 3. to the 6. verse The Lord threateneth against Mount Sier that because they had put the children of Israel to flight by the Sword therefore as I liue saith the Lord I will prepare thee to blood that which the aduersaries doe against the Church they doe it against God and therefore hee will defend his Church and punish and destroy them Secondly it is his promise to the one that hee will Reas 2 defend them and his threatnings against the other that hee will ouer-throw them Esa 43.2 When thou passest thorow the water I will be with thee Exod. 23.22 I will be an enemy to thine enemies and afflict them that afflict thee Zeph. 3.19 I will bruise all that afflict thee The third reason is Gods loue to his Church hee Reas 3 loues them dearely and therefore will defend them Zach. 24 5 8. The last reason is the iustice of God against his enemies Reas 4 it is a iust thing with God to recompence tribulation to them that trouble his Church 2 Thes 1.6 Vse 1 The vses of the point are these the first is for reproofe and first it reproues the faithfull themselues such of them as are suspicious and fearefull to encounter with their aduersaries that thinke there is no way when their enemies assault them but desolation measuring things by sense and not by faith Why The Lord is with vs to defend vs why then should we be afraid though ten thousand rose vp against vs secondly it reproues the presumptuous aduersaries that thinke when they preuaile that God hath forsooke his Church as Psalm 71.11 and Matth. 27.43 or that hee doth not regard their trouble Psalm 94.6 7. or that hee could not redresse it 2 Chron. 32.14 Lastly it reproues the gracelesse and carnall beholders that ascribe all to the meanes and doe not beleeue Gods hand to be all in all in defending his Church and destroying their enemies The second vse is for comfort to the faithfull both in that God is with them to helpe them and then if he be with vs who shall be against vs and to giue them a good issue and a plentifull reward as also in that God is against our enemies to confound them and all their courses taken in hand against vs. Vse 3 Lastly this is for terror to the wicked It is terror enough for them to know that God fauors those whom they persecute much more terror is it to them to know that the Lord is bent against themselues with all his wrath and power to confound and destroy them I will shut vp all with the Speach of the Prophet Psalm 34.19 Great are the troubles of the righteous but the Lord deliuereth them out of all The troubles of Gods children are great and many yet let vs shew our selues to be righteous men iustified by the blood of Christ and wee shall finde it to be true as it is in the note that the
They are mingled with the professors of Mahomet which is a most pestilent Religion directly opposite to the Christian faith admitting no colour of Reconciliation but if we beleeue in Christ we must reiect Mahomet and if we beleeue in Mahomet we must reiect Christ And yet the Lord I say hath shewed himselfe a Ruler in the midst of his sorest enemies preseruing his faith and Church euen wheâ—e Satans throne is as he did the church of of Pergamus Reu. 2.13 secondly as it is a Pestilent Religion directly opposite to Christ so consider that it generally abounds and swarmes ouerspreading a great part of the knowne world and yet in these places the Lord hath reserued a remnant that sticke close vnto him and that follow not the sway of the world as he had 7000. in Israel in the daies of Elias that had not bowed their knees to Baall Rom. 11.4 so hee hath many thousands among them that haue not bowed the knee to Mahomet Thirdly consider the pleasingnesse of that Religion of Mahomet a great inchanter of nature yet still the Lord hath preserued some that chose rather with Moses to suffer aduersity with the children of God then to inioy for a season all the pleasure that euer Mahomet could euer promise or bestow vpon them Surely we must needs acknowledge it to be a heauy iudgement of God that such flourishing Churches in Achaia Macedonia Corinth Ephesus c. should come to that miserable ruine and desolation that Mahomet should raigne amongst them so generally in Christs own Territories and let vs know that it was for their vnprofitablenes in the vse of the Gospell and other meanes of grace which God so freely offered them and let vs consider of it and feare and labour to profit by the Gospell and pray to God that the like befall not vs for our vnprofitablenesse This I say is a great iudgement of God vpon them and yet withall see how in wrath God remembers mercy and in despight of Satan Turke and Mahomet and other instruments hee plucks out some as firebrands out of the fire to be professors of his sauing faith and members of his Church and the gates of hell shall not preuaile against them And so much of the Greeke Churches both improperly and properly so called Now wee come to the Westerne and Latin Churches which are generally of two sorts some acknowledging the Pope their head as the Church of Rome it selfe and sundry others that hold communion with that Church both in Doctrine and in all or most of the corruptions thereof others renouncing his headship and refusing to communicate in the deformities corruptions and abuses of the church of Rome being therefore called the reformed Churches I shall not neede to speake of the former in euery particular looke what is said of the Church of Rome it selfe the same may be applyed to all the rest as is the mother so is the daughter Ezech. 16.44 We will deliuer her state in two obseruation First we will shew what may be said in charity and yet in truth and sound iudgement for the church of Rome Secondly what may be said in zeale and yet in truth too and found iudgement against it For the first the obseruation is this Doctr. 1 That the Church of Rome euen as now it stands may in some sense be iustly reputed and acknowledged a true visible Church consider rightly of the Note First wee doe not absolutely say it is a true Church but for ought wee see it may in some sense be iudged a true visible Church Secondly wee say not a sound Church no that wee flatly deny as vntrue but a true visible Church as a man though hee be wounded fainting and dying yet so long as there is any sparke of life in him hee is a true liuing man not a false though he be an vnsound and dying man Thirdly we make a difference betwixt the Papacy or the Popish factâ—on and some better spirits in that Church which no doubt haue a righter beliefe and walke with a righter foote in the profession of the Gospell then the faction doth and these being mingled together with the rest the whole may be called a â—â—ue Church for their sakes as was in our Sauiors time the Scribes and Pharises were a faction in the Church pretending Religion and the true worship of God and yet swaying all against the truth and sincerity of it in their courses Mary Simeon Anna Zachary and Elizabeth and a few more with whom our Sauiour ioyned or rather they with him as liuing member of Gods Church and should not the whole be rightly acknowledged to be a true Church because of them Doubtlesse it may and so the church of Rome may rightly be acknowledged to be a true Church in respect of some better spirits that are mixed with them and not in respect of the Papacy and Popish faction alone The reasons to proue them a true Church are these first Reas 1 they haue beene a true Church of God directly affirming euery part of the foundation and they doe not directly deny any part of it yea in outward shew of words they expressely affirme it still and therefore may truely be acknowledged a true Church That they haue beene a true Church of God is plaine enough Rom. 1.8 But yee will say that is no sound arguement that they are so still I answer that yet this is to be considered for it is a great matter that must make a congregation that hath beene a true Church to become a false one and with more charity and loue are such to be censured that are in the state of Apostacy then other congregations holding the same errors that are but onely comming on in the saith and haue not yet beene throughly possest of the true being of a Church The Church of Ephesus was fallen away from her first loue Reuel 2.5 And the Church of Sardy had a name that she loued and yet was deade Reu. 3 1. And yet God calls them true Churches still A Church in Apostacy that is falling not vtterly fallen is still a true though an vnsound and dying Church hauing been a true Church and not directly ouerthrowing the foundation so long it may be still intituled a true Church well then the church of Rome hauing bin a true church it must appeare that they in outward shew at least affirme the whole foundation and euery part thereof but this they doe they affirme the whole foundation at least in outward shew and sound of words they professe the same Scriptures and the same Creed that we do yea they professe in words the very same foundation before spoken of in the very same termes in effect Looke into the Rhemists Testament you shall see that vpon those places 1 Tim. 2.5 1 Iohn 1.7 they acknowledge Iesus Christ to be the onely Sauiour of the world and therfore they may in some sense be rightly acknowledged
Secondly I answer that it was so at the first too Luther and others first spreading the Gospell First some of our owne loued beleeued and embraced it by their preaching and then they perswaded others And I know not how our English at Amsterdam can shew any better calling to their Church But they except and say that in England our Church was gathered by proclamation and by the sound of a Trumpet as in Queene Elizabeths dayes so was done by compulsion and was not voluntary I Answer first some did come voluntarily and gladly and therfore at least for them it was a true constitution Secondly the compulsion that was vsed was onely to the outward meanes not to the faith and that is very â—ustifiable Iosiah compelled ill that were found in Israel to serue the Lord their God 2 Chron. 34.33 But they say that was at the restoring not at the planting of a Church I Answer I see no Reason but that it is as lawfull in the one as in the other and therefore if it destroy not the true restoring why should it destroy the true planting But we say Queene Elizabeths Act was a restoring too for I hope wee had a true Church here in Queene Maries time though vnder persecution And I am sure then there was no compulsion to ouâ— religion nor such Gouernment Seruice ministry or people amongst the Protestants as they now except against and therfore it was a restoring Put case the Separatists haue any children or seruants that are negligent cold and backward in frequenting holy Assemblies or performing religious Duties publique or priuate and vpon admontion they will not reforme what will they doe in this case Will they vtterly cast them off or rather will they not punish them and thereby compell them to the outward meanes and to obedience thereunto wherein if God doe blesse their labours so that through his mercy such children or Seruants doe afterwards labour in the meanes soundly and conscionably shall this bee nought because they were brought thereto by compulsion No surely It is great comfort to the compellers that they tooke that course and it is great comfort to the compelled that they were so dealt withall So the compulsion vsed in restoring the Church in Queene Elizabeths time was lawfull and good against all their clamours and exceptions Secondly they except against the Government of our Church and say that wee haue a false gouernment and therefore a false Church But the consequence is false for then it must follow that a true Gouernment makes a true Church which is not true The Antecedent is false too If they had said it makes a faulty Church they had said true But that it makes a false Anti-Christian Church and I know not what it is a meere slander But say they your officers bee Anti-christian I answer the cheifest officers and those that be most spurnd at are the Bishops And they were before Anti-Christ Thirdly they except against our Seruice of God they say wee haue a false Seruice of God and therefore a false Church I Answer if they meane onely some part of our Seruice as they haue no colour so to traduce it all then the Consequence is false but if they meane all then the Antecedent is notoriously vntrue No part of our Seruice of God can be proued false it being performed of those that are truely religious amongst vs in truth and vnderstanding and affection They except first say they it is carnall I answer happly in some those that haue carnall mindes it is so but it is neither so in it selfe nor so in the conscionable performers thereof The Lord being one God an eternall infinite Spirit our hearts and spirits are lifted vp to beleeue in him to goe to him to cry and call vpon him in his Sonne Secondly they say It is Idolatrous your Seruice booke being your Idoll say they I answer that is no Idoll nor our Seruice thereby Idolatry Thirdly they say we haue a will worship inuented by man I answer wee worship not God by any inuentions of our owne or other mens as parts of his worship but onely as outward Carriages thereof And these also are such as our Church is perswaded are agreeable to these generall Rules of Decency and Order which God hath prescribed in his Word Fourthly they except against our stinted Prayers I answer them hath not the Church alwayes vsed stinted Prayers looke into these Scriptures and yee shall finde it so Numb 6.23 there was a stinted prayer appointed to Aaron and his Sons to blesse the Children of Israel withall Thus shall you blesse the Lord blesse thee and keepe thee c Deut. 26.3 to the 15. there is a forme of Confession and Prayer set downe which the people were to vse when they brought the first fruites 1 Chron. 16.7 to the 36. there is a Psalme which Dauid did appoint to giue thankes vnto the Lord by the hand of Asaph his Brethren Praise the Lord and call vpon his Name c And Psal 92. is intituled a Psalme for the Sabboth appointed to bee sung that day And our Sauiour Christ himselfe appoints a stinted Prayer Luk. 11.2 when ye pray say Our Father c And likewise himselfe vseth a stinted Prayer Matth. 26.44 and hee prayed the third time saying the same words And therefore stinted Prayer in it selfe is no sinne If they reply that they were so directed by the holy Ghost yet that is no let to vs for their conceiued prayers were also directly from the holy Ghost after a speciall manner yet that is no reason but that we may vse conceiued prayers though they be not so specially from the Spirit as theirs And yet we are not so confined to those set prayers but that we may and do in euery particular congregation before and after preaching inlarge adde alter and supply as occasion requires and that as freely zealously and spiritually as any may doe in other Churches yea but say they your Seruice was all taken out of the Portesse or Masse booke contrary to Gods Commandement Leuit. 18.2.3 Deut. 12.30 c I answer it is well knowne that the Church of Rome hath been a true and sound Church and it is knowne that in that time there was some forme of publike prayer and administration of the Sacraments in vse amongst them And as that Church fell by little and little from her integrity so that forme by little and little was corrupted Now the Church being to be reformed 〈…〉 was to bee reformed too and so it was that which was idolatrous and superstitious was cast out and that which was profitable was retayned partly for peace sake that the better sort might still bee held within the Communion of the Church but specially because it was of good vse euen before Popery so that we take nothing from them but what may in a charitable construction be well endured That which is most questioned is the crosse in Baptisme which we