workes faith in us Rom. 10 17 by which we beleeve in Christ then is not the VVord of God necessary to save where it is although God is able to worke faith in his elect without it in places where it is not but this being the orrdinary way for our salvation and while this lasteth we must not seeke any extraordinary way then you say the way that God saves men you will leave to him and every mans experience when as you make it an article of your faith to beleeve that the Law of God can be no instrumentall meanes to worke any qualifications as the Law to fit the soule for the seeds of grace when as three thousand witnesses by experience were pricked by the Law in one place Acts 2.37 before the Gospell was applied to cure them and multitudes more in scripture besides every godly mans owne experience but your conscience hath forced you to renounce this article and instead of beleeving it you leave it to every mans owne experience The seven and twentieth article you beleeve that the three Persons in Trinity are made over to Christians in their fulnesse but I suppose they have no more of God then a finite creature is able by the weake hand of faith to receive According to thy faith be it unto thee Math. 8.13 But you answer God makes knowne his grace and good will to man in Christ by his Spirit so farre as he pleseth but who doubts of this but I suppose we are not capable to receive the fulnesse of God we have but our measure according to the gift of Christ Ephes 4 7 13. neither doe we receive the fulnesse of Christ but out of his fulnesse we receive Iohn 1.16 The nine and twentieth article you beleeve that those which are beleevers are in truth really separated both in soule and body from all sinne through the bloud of the everlasting Covenant but I much doubt of this you answer that you beleeve all sinne is so taken away by Christ that it shall never hinder the salvation of any beleever but this is not my doubt then you say for a beleever to have no sinne while he lives in the flesh that you deny and so have cast away this article of your faith in which you have published to the world that you beleeve that every beleever is really separated from all sinne both in body and soule by the bloud of Christ then for shame doe not carry one face in private and another publickcly to the world The three and thirtieth article you beleeve that Christ hath a spirituall Kingdome here on earth which is his Church that he hath purchased and redeemed but this I grant then you beleeve that this purchased redeemed Church of Christ is visible and a company of Saints called and separated from the world by the VVord and Spirit of God to the visible profession of faith and the Gospell and baptized in the faith and joyned to the Lord and to each other by a mutuall agreement in practicall enjoyment of the Ordinances commanded by Christ their Head and King but I much doubt of these things then you answer saying you beleeve that the Church of Christ is a purchased people called to their visible profession of him and for invisible things you leave to God till he make them visible But here all men may see the falsenesse of your faith for when you should bring it into the presence of God then you leave it but how dare you publish to the world that those whom Christ hath purchased and redeemed are visible making profession of faith and the Gospell and baptized and joyned to the Lord and to each other in the practicall injoyment of the Ordinances When as know I put you to it you dare not stand to it but you will leave it to God and so you cast away this article also and I thinke if I should goe to all whose hands are at them they would shuffle in the same manner and I would wish you to take them to helpe you and so if you can prove all the redeemed of Christ to be such I am sure he saith himselfe other sheepe I have which are not of this fold them I must bring in Iohn 10.16 then are all visible and called and already make profession c. Nay those that are in the state of grace are not so visible for that white stone and that new name written no man knowes but he that hath it Revel 2.17 they are called hidden ones Psal 83.3 and the Lord had seven thousand which the Prophet knew not of 1 King 19.18 And sometimes the Saints themselves in the visible Church may disagree Witnesse Abraham and Lot and Paul and Barnabas Gen. 15.7 Acts 15.39 and then the cruelty of this article shewes from whence it came which condemnes all that are not in your Church to be reprobates then I cannot blame you for leaving it to God when you are questioned for it but if your heart condemne you take heede of hypocrisie God is greater then your heart and knoweth all things 1 Iohn 3.21 The foure and thirtieth article you beleeve that to this visible Church all are bound to come and acknowledge Christ to be their King Priest and Prophet and to be enrouled amongst his houshold servants now this I grant if you mean the universali invisible Church but I much doubt whether it ought to be so in yours or in any visible Church but you answer that you know not how any can be either Sonnes or Servants of God that are not of his houshold this I grant to be true in the invisible Church but as I proved before all are not visible so then their names ought to be written in heaven Luke 10.20 but not written amongst your company then you say that you are ignorant of any invisible Church or House of God I answer Ignorance will not excuse your sinne for Christ is the Head of the body or Church both of things visible and invisible Revel 1.16 17. then although you know not the Church of the first borne in which the soules of just men are made perfect yet you may know that there is such a one Heb. 12. and although the Saints departed know not what is done in the visible part of the Church here as the Prophet saith Isai 63.16 will this prove that there is no such thing Againe if you know nothing in the Church but what is visible to all you plainely show your selfe to be an hypocrite For spirituall things are spiritually discerned 1 Cor. 2.14 there is foode which you know not of you have not tasted of that hidden Manna Revel 2.7 Iohn 6.32 and while your name is at those articles you want that inward grace of faith to beleeve them and so cannot see like Moses him that is invisible Heb. 12.27 The sixe and thirtieth article You beleeve that every particular Church hath power to chuse for themselves meete persons into office and none other
in hell torments ELias will come and restore all things I answer Elias is already come for it was John the Baptist See Math. 11.13.14 Luke 1.17 Mark 9 11 12. But John cannot redeeme a soule from hell but then they say As all bare the image of the first Adam and so were cast out of that Paradise so all beare the image of the heavenly Adam and shall come to his Paradise But I say the text saith not all But as we have borne the image of the earthly we shall beare the image of the heavenly But no flesh and bloud shall inherit the Kingdome of God 1 Cor. 15.49 50. But they say though they belong in that boyling lake it will be happy for them in the end for they shall be there but till they have put off their mortall estate and at the resurrection these Captives ransome shall be fully paide and Origin was of their Judgement but see here how they pleade for Purgatory But those in hell shall suffer the vengeance of eternall fire Iude. 7. They shall depart from Christ into everlasting fire Math 25.41 where the fire is not quenched Mark 9.46 But they say God reprobates none but upon some fore-seene evill nor elects any but upon some fore-seene good but here it seemes they hold it possible to doe some good in hell where they blaspheme God for ever and doe not repent to give him glory Revel 16.9.11 but they say those that sinne against the Holy Ghost shall be in danger of eternall fire but not in it but I say They that blaspheme against the Holy Ghost shall neither be forgiven in this world nor in the world to come Math. 12.32 Then how shall they escape it but they say Abraham gives Dives in hell a loving title calling him Sonne Luke 16.25 therefore there is hope to come out I answer It was but a complement yet he was the Sonne of God by creation and yet not his Sonne by redemption from hell But they say Christ would not have preached to those Spirits in prison if they should for ever abide there I answer Christ did not preach to them in hell but to those that were imprisoned by their sinnes in the dayes of Noah while the Arke was preparing 1 Pet. 3.19 20. and by this argument divels may be saved out of hell as well as they but they say there is hope that Iudas shall come out of hell because Christ seemes to be sorry for his being there saying It had beene good if he had not beene borne Math 26.24 I answer It had beene well for Iudas himselfe if he had not beene borne because of his eternall misery But his damnation addes no sorrow to Christ Neither mens righteousnesse nor his finne nor his salvation nor damnation neither profits God nor takes any thing from him Iob. 22.2 3.35.6 7 8. but they say although he deserved to be tormented millions of yeares in hell yet with Christ there is plenty of redemption◠Psal 130. I answer Christ hath merits sufficient but not efficient for reprobates But then if those be not redeemed out of hell torments yet they are confiden◠that it is the truth and nothing but the truth that Christ died for all and ever man in the world Their scriptures are those Christ was mad◠lower then the A◠〈◊〉 that by the grace of God he should taste death for every man Heb. 2 9. And he 〈◊〉 himself a ransome for all 1 Tim 2.6 I Answ that neither of these places will prove that Christ died for all the world or for every man in the world for the word World is not in those texts And if any man shall adde unto these things God shall adde unto him the plagues that are written in this booke Revel 22.18 Let us see what more proofes they have that Christ died for all and every man in the world Then they say All we like sheepe have gone astray and we have tnrned every man to his owne way and the Lord hath laide on him the iniquity of us all Isai 53.6 I answer this text is limited to us and therefore is not to be taken for all and every man in the world but onely it was a comfort to those to whom he spake being either then converted or else in the use of the Ordinances which is the meanes of conversion and salvation and therefore in the judgement of charity we have gon astray but the Lord hath laide on Christ the iniquities of us all and yet he might be deceived as well as Paul was in Demas But then they say The Angel brought glad tidings of great joy which shall be for all people Luke 2.10 But here I hope they will not say that all and every man in the world shall be glad and truely rejoyce in Christ for then all and every man in the world shall be truely converted and saved which themselves deny and besides the word World is not in that text But then they say Christ taketh away the sinnes of the world Iohn 1.29 And Jesus Christ is a propitiation for the sinnes of the whole world 1 Iohn 2.12 I answer That world whose sinnes Christ taketh away and for whose persons Christ is an Advocate and a Propitiation that world must needes be saved as we shall see anon But themselves doe not holde that every man in the world shall be saved and none of them shall perish then if they holde that some shall not be saved but shall perish I hope those that perish are none of that world whose sinnes Christ hath taken away and for whose persons he is an Advocate and that world for whose sinnes Christ is a Propitiation then let us see the meaning of this word World which in the Scriptures hath various significations First the Lord saith the world is mine Psal 50.12 this is to be understood All the whole Fabricke of heaven and earth and all the creatures in them For the Lord made all things for himselfe Pro. 16.4 and he desposeth the whole world Iob 34.13 Secondly this word World is sometimes understood this World here below in opposition to the world to come for saith Christ I am no more in the world but these are in the world While I was with them in the world Now I come to thee these things I speake in the world I pray not that thou shouldest take them out of the world Iohn 17.11.12 13 15. In this world you shall have an hundred fold and in the world to come eternall life Luke 18.28 Thirdly this word World is sometimes understoode the Gentiles or all people besides the Iewes If th◠fall of them be the riches of the world Rom. 11.12 Fourthly Sometimes this word World is meant the whole race of mankinde That every mouth may be stopped and all the world may be guilty before God Rom. 3.19 Fifthly Sometimes this word World is meant all the reprobates that ever were or ever shall be saith Christ I pray not for the
stand to their courtesie whether any will bee saved or not what miserable arguing is this Seventhly They say Christ dyed for all and yet all not saved because His Father made him Iudge of all John 5.27 28 29. I answer as before by this Argument he dyed for Devills and Angels that never sinned for he is the judge of all but if Christ shall slay those that will not have him to rule over them and cast unprofitable servants into utter darknesse Luke 19.22 27. and render vengeance on these that obey not the Gospel 1 Thes 1.7 8 9. Is this sufficient to prove that Christ hath bought them with his heart bloud when hee shall thus condemne nhem let all wise men judge But then they say if Christ should condemne these that he dyed not for in that he would be unjust I Answer as before If this were so then Christ were unjust to condemne the Devills or else they must prove that Christ dyed for Devills but men and Angels were all condemned for their sin against the Covenant of works and hee was not bound to send men a Saviour to redeem them and to establish those Angels that did not sin This may suffice to prove that Christ did not die for all and every man in the world CHAP. IV. They hold it unlawlull to use that Prayer of Christ Matthew 6.9 at a Prayer both by the godly and ungodly THey say the godly must not use this Prayer of Christ because the fift petition is forgive us our trespasses when as they are forgiven already and therefore ought not to pray for pardon of sin being pardoned already I Answer David a man after Gods own heart when Nathan the Prophet told him that the Lord had put away his sin yet he prayed the Lord to deliver him from bloud guiltinesse 2 Sam 12.13 Psal 51.14 and in his old age he prayed the Lord not to remember the sins of his youth and to pardon his iniquity for it is great Psal 25.7 11. And although the Lord will cleanse the house of Israel from all their uncleannesse yet for this he will be enquired of by them Ezek. 36.25 26 29 97. And they must take up words and say take away all our iniquity Hos 14.2 and the Apostles by Christ were taught daily to say forgive us our sins because we sin daily and our assurance is but for the time present and who knows how soone he may lose it and say with David and Jeremiah I am cut off Psal 31.22 Lam. 3.54 and with Iob Though thou holdest me for thine enemy and settest me as a mark for thine arrow Iob 7.20.13 24. But they say if any man lack assurance of Gods favour let him pray for it rather then for pardon of sin being done already I answer assurance of Gods favour is employed in that prayer for pardon of sin for it is sin onely that separates betweene us and our God Esay 59 2. and we should more desire the pardon of sin being an offence to God then our own comfort that comes by that pardon again the way to get assurance and to keepe it is by praying for the forgivenesse of sins for suppose we have at the present our comfortable assurance that all our sins past are forgiven yet we sin continually and every new sin is as a cloud betweene God and us and darkens our assurance of it now by this prayer we disperse and dispell these clouds which would soon deprive us of all our comfortable assurance of Gods favour therefore David prays to be clensed from all his secret sins although unknown Psal 19.12 for all sinnes will cause the Lord to hide his face from us more or lesse Esay 54.2 but they say Christ taught his Disciples to pray for pardon of sin before hee suffered because hee had then appeased the wrath of his Father yet afterward hee required no such thing but if Christ had not satisfied the wrath of God before he came in the flesh and suffered in it then I would know what became of all the Patriarks and Prophets that died before but I have often said that God made a Covenant with Christ from all Eternity to give him all the Elect as they fall in the severall ages of the World upon condition that he should give his life a ransome for them and so the Father set him a day and trusted the Son for the payment of it and gave him all the elect according to their Covenant that fell in those ages before the day of payment for the purchase and then in the fulnesse of time he paid for the purchase and now the Son trusts the Father to give him all the Elect that fall in those ages since the purchase was paid so then the death of Christ was vertuall to save those before his comming as well as those after for God was in Christ reconciling the World or multitude of the Elect in every age of the World from the first to the last to give them to Christ and so by vertue of the Covenant he was slaine from the foundation of the World Revel 13.8 Therefore it is said by Isaiah unto us a child is born Esay 6.9 And Abraham saw his day and was glad Joh. 8.58 And Christ was as pleasing to his Father before he came in the flesh as after for sayth he I was set up from everlasting then I was by him as one brought up with him and I was daily his delight Prov. 22.23 30. Therefore if Christ say in Jobs time I have found a ransome then he will deliver his soule from going into the pit and his life shall see the light Iob 33.24 28. so then in every age when the Father gave any to Christ his death did vertually satisfie for them they being in Christ by faith with whom the Covenant was made but they say before Christ suffered all power to forgive sins was in the Father and afterward given to him Mat. 28.18 And then and not before he got the keyes of hell and death Revel 1.18 I Answer Christ had power to forgive sin before he suffered Mat. 9.5 6. for he was King of his Church ever since that promise was made to Adam Gen. 3.15 and had the keyes of hell and death ever since although he never made it known to the world till then Rom. 16.25 and if that covenant had not been made before the covenant of works was broken by Adam all creatures had perished eternally but they say although Christ taught remission of sins after his death yet then he did not teach to pray for pardon of sinne I Answer that prayer which he had taught before was to remain to the worlds end for sayth he When you pray say forgive us our sins and to denie this were to renounce all those truths taught by him before his death and to confine our selves onely to what hee taught afterwards Again then the Doctrine of resurrection was most in question to be resolved on
them better for God will destroy these families that call not on his name Jer. 10.25 But when they see that they cannot prevail with the godly to cast away one part of this prayer and the ungodly to cast away all the rest then they bring arguments that no man living ought to say those words of Christ for a prayer first they say it was not Christs Doctrine that we should say these words but hee rather spake them to frame other Prayers by for he sayth Pray after this manner Mat. 6.9 I answer although the manner and forme be there taught by Christ yet this hinders not but these words may be used as a Prayer as a just weight or measure may serve for our present use to wey or measure any thing by and yet serve for a pattern to make another by so this Prayer may be a pattern of true Prayer and yet we may use the very words of at in prayer as we doe many of Davids Psalmes to praise God with except they deny all Scripture words to be used as Prayer and if they doe not why should this Scripture bee denyed and when Christ sayth after this manner pray we may as well say them verbatim after him as a scholler may say his lesson verbatim after his Master 2 They say Matthew and Luke have not the same forme nor the same words nor the same number of them therefore not to be said as a prayer I answer we doe not contend that the same words in the Lords Prayer must of necessity always be used and no other but we hold it lawfull to use those words of Christ as a Prayer either as it is recorded by Matthew or by Luke or if we say them verbatim after the one it is no offence to the other and if we varie in phrase from both it is no offence to either onely we hold that the same words or to the same purpose may be used by us as a prayer 3 They say all the circumstances of Christ in both the Evangelists doth but teach us how to use Prayer aright and he doth teach us the right use of almesdeedes and fastings which is to avoid ambition hypocrisie and babling and the like and how to come to God in prayer as children to their parents asking bread or fish or an egg Mat. 6.10 Luke 11.1.18 and to make our requests unto God for our particular wants in faith and love I Answer the saying of these words verhatom which Christ hath taught us make us guilty of ambition hypocrisie and babling and in the use of these words cannot we come to God with feeling of our particular wants as children to their fathers and in the use of them cannot we practice faith and love they say these things but they cannot prove them and till then we deny them but will they condemne all the Saints of God that use this prayer to be ambitious hypocrites and bablers and without feeling of their particular wants and without faith and love these be but uncharitable slanders without any proofe 4 They say that the Apostles which knew the minde of Christ did neither binde themselves to these words nor others but still prayed according to their severall occasions as in Act. 1.24 25.4.24 30. I Answer although they did not so binde themselves to these words yet it will not follow that they never used the same words as a prayer and besides they might goe by this rule upon severall occasions for although we doe not finde that they did teach any to say over the Lords Prayer yet they used set formes of prayer in their salutations for saith Paul it is the token in every Epistle so I wright The grace of cur Lord Jesus Christ be with you all Amen 2 Thes 3 17 18. then is it unlawfull to use the forme of words which Christ hath taught us and yet lawfull for them to use their own forme for a prayer and yet they taught men according to their occasions and necessities to make their requests known to God Phil. 4.6 then I say they must use the prayer of Christ for it doth not hinder supplication in the spirit although they were not always tyed to say those very words in their prayers 5 They say to pray in a strange tongue the unlearned know not what they say Then how shall they say Amen 1 Cor. 14.16 But say they this Prayer they knew and would say Amen though it were spoken in a strange tongue therefore they did not use it in any Language I Answer they might use the Prayer often at Corinth and yet the unlearned not able to say Amen because there was extraordinary Prophets and somtimes they spake strange languages by a speciall gist at such a time the unlearned could not understand them as at the end to say Amen therefore Paul bids them pray in that language that the people might joyne with them in their prayers but suppose they seldome used this in strange Languages this might cause them not to understand it and yet this is not sufficient to prove that they hold it unlawfull to use it as a prayer but suppose the unlearned heard them often to say it yet they could not say Amen to it unlesse they had a distinct understanding of the severall words therein that their hearts and affections might goe along with him that said it and in the conclusion witnesse their consent by saying Amen to it Again if the people when they understand it may say Amen to it is it unlawfull or dare they say Amen to an unlawfull prayer which is not supplication in the spirit nor made in the feeling of their wants nor in faith and love and if they may lawfully say Amen at the conclusion then without all question it may be said as a Prayer 6 They say If Christ hath commanded to use these words in that number and order then they sin that pray at any time and use not these words for saith hee When you pray say Our Father c. I Answer this command of Christ sheweth that he allows the use of these words in the same number and order that either Matthew or Luke hath recorded yet it doth not follow that we are tyed to those very words alone and to no other in our prayers suppose a man send his servant on a message to his friend and command him to say to him such words verbatim after this manner or to the same purpose then shall that servant be counted unfaithfull or disobedient if he use the very words without any change or if he speak to the same purpose when Christ sent out his Apostles he gave them a prayer for salutation when they came to any house to say peace be to this house Luke 10.5 thereby to warrant them that they might use those very words verbatim or the same for substance and either way obey the command of Christ so the Lord taught a forme of praise to say alway the Lord be
praised Psal 40.16 this doth allow us to use the same words or the same for substance in other words so here the Lords prayer may be used as the same for substance and both ways his command is fulfilled but they stand much upon this word when you pray as if it were always to be used when we pray but they are mistaken for sayth Christ When thou makest a feast call not thy friends and when thou makest a feast call the poor and mamed Luke 12.12 13. But doth this tie us never to feast our friends and always to feast the poor and the maimed when the devill is cast out he saith I will return Luke 11.24 but when the devill was cast out did he likewise returne seven devils was cast out of Mary Magdelen and a legion of Devils out of another but did they return if not then this word when you pray doth extend it selfe to all our prayers but then they say if we be tyed to these words it will exclude inward desires to be prayers but I say again we are not always tyed to say those words although we may somtimes use them and yet we may pray acceptably without any words or voices at all as Moses and Hannah did Exod. 14.15 1 Sam. 1.13 7 They say that forme of prayer doth plainly and fully direct and restrain our ignorant and inordinate desires unto certain heads in which whatsoever is needfull and lawfull to be asked I answer although all things needfull to be asked be contained in the words of this prayer and thousands of petitions more may be derived from it by Gods people according to their severall occasions yet it will not follow that the words of this Prayer may not be used as a prayer Again to say the heads are so generall that no man can rightly apply them to his particular occasions itselfe for in generall respect and love to Gods name and Kingdom and will we may lawfully use these words in prayer although for the present our thoughts doe not settle upon that particular way and means by which his name may be sanctified and his will accomplished so the Angels wait with reverence and with a general respect to Gods wil before they have any particular special comand how to do it Mat. 18.10 Dan. 7.10 Psal 102.20 so Gods 〈…〉 a generall respect of our selves to bee forgiven and with a generall respect of temptations and afflictions to bee delivered from although for the present wee think of no particular sins or temptations if this were not so it were unlawful for Paul to pray at all when as hee knew nothing by himselfe yet sayth hee I am not hereby justified 2 Cor. 4.4 and David prayed to be clensed from secret sins Psal 19. and although those words be generall yet they may have relation to particular sins and temptations and to particular meanes to glorifie God but neither man nor Church can be in such condition as to reach all things needfull for all persons and all occasions as those heads comprehend I answer suppose no man nor churches case can reach unto all things comprehended in this prayer yet these words concerne every Christian then they may use it as a prayer and if we should reject this prayer because our condition cannot reach all things contained in it by this argument we may cast away all prayers blessings and salutations in the Scriptures for if we say Peace be unto you Luke 10.5 The Lord blesse you Ruth 2.4 Who can reach all things comprehended in these sentences for they contain the whole covenant of grace with all the fruits and benefits of it then we may use it as a prayer although wee cannot reach all things that are comprehended in it 8 They say if these words of Christ be used as a prayer as well may Ministers at the end of their Sermons and Magistrates at the end of their Instructions and Exhortations say over the ten Commandements because they doe fully comprise all duties I Answer our question onely about the lawfulnesse and not about the necessity of using it as a prayer we doe not say that Ministers are bound to say over the Lords Prayer at the end of every Sermon nor Magistrates at the end of every instruction or exhortation but suppose Ministers at the end of every Sermon should say over the ten Cmmandements as formerly they have done upon the Lords day before Catechising and that Magistrates at the end of solemne exhortations should repeat the ten Commandements this would rather bee a testimony of their obedience to Gods Laws rather then to be any transgression of it again there is no equality in this comparison for the Lord in his wisdom hath in his word taught us short forms of prayer for salutation in two or three words because we have every day many occasions to use them and so wee have of mutuall exhortations then what an absurd thing would it be to conclude every salutation and exhortation with the Lords Prayer and ten Commandements it may be a hundred times in a week yet this will not prove it to be unlawfull to begin or conclude a solemne exercise in a Church o◠family with the Lords Prayer or ten Commandements 9 They say this Prayer of Christ is a most perfect forme wherein is no want or superfluity then if this be the meaning of Christ to say over those words in prayer to God then we ought only to use this and no other For say they if we do it is babling and presumption to put any other words in steed of this prayer that is so absolute perfect and sufficient and the Lord will be worshipped with the best we have and he is accursed that hath a male in his flocke and yet doth offer to the Lord a corrupt thing Malachie 1.14 I answer God doth not denounce that curse upon those that do not offer the best they have in sacrifice but against those that offered corrupt things contrary to the Law Levit. 1.3.10 But this chiefly crosteth Hypocrites who pretend that they love God when they doe not but for a man that had a Kow and two sheep Esay 7.22 He was not required to offer his Kow because she was the best that he had or if a man had ten sheep hee was not bound to offer the best of them onely the Law required it should be without blemish and then he might take the tenth as they passe under the rod Levit. 27.32 33. Then if this Text prove any thing to cast away all other Prayers but this of Christ then they must prove them all but this to be corrupt things like the torne and lame sacrifice for although this prayer of Christ be more excellent then any of ours yet this will not nullifie and make ours void no more then the excellency of one sacrifice will make void another that hath not the same degree of goodnesse in it yet this is beside our controversie for hitherto they have argued
and further I say that our positive laws binde our Magistrates and people as strongly being grounded on the morall law being the law of nature as the Jews positive laws bound them although theirs was written in the Word and ours are not Thirdly He would know whether the matter and forme of the worship of God under the Gospel lies not in as plain precepts and commandements as the matter and forme of the Jews worship and whether to urge and compell men to any other be not sin Here I shall first grant that the matter and forme now is in as plain precepts and commandements as the Jewes was and to compell men to any other is sin But here lies not our controversie for our Magistrates neither command other things then CHRIST hath appointed to bee the subject matter of the Church although themselves most abominably brought a Cat to the Sacrament Neither doe wee admit Infidels or Turks unlesse they leave their Religion and become Christians neither doe wee take away the bread or the wine or change them or add any thing else to them not doe we take away or change any other ordinance but themselves have cast away much of the subject matter of the Church being esteemed of them but as reprobates although many of them be the deare children of GOD unlesse they please then humours and they have cast away the Ordinance of singing of Psalmes and all family instructions admonitions prayers watchings over one another in love and building up one another in faith Thus they have almost cast aâ—â—y both matter and forme of the true visible Church when as they cannot taâ—e us as wanting any Ordinance nor of having any supersluous of our own devising Then if Magistrates should command any other matter or forme they would sinne in to doing yet it will not follow that when Magistrates command the same that CHRIST hath set up that then they should sinne The Lord said to Moses ' The Magistrate gather the people together both men women and children and the stranger that is within the gates that they may heare and that they may learne and feare the LORD thy GOD and observe to doe all the words of this Law Deut. 31.12 and saith Christ compell them to come in that my house may be filled Luke 14.23 then I hope it will not trouble your consciences to be compelled to heare the word which is the onely way to know the Covenant between God and Christ in our nature and when it is known it will bereceived They that know thy name will trust in thee Psal 9.10 yet the Magistrates will not command you to believe they are not Lords of your faith but they may be helpers of your joy but saith is the gift of GOD the Magistrate onely commands to come to the paths of wisdoms doors that we may be blessed Prov. 8.33 this is the way to come in to the Covenant of Christ the Lord of the Church and when this is done we need not make another Covenant with the members as they dâ—e at New England and if they were in Covenant with Christ as they pretend the members neede not make such soldering for a Christian hath right to all Churches as well as to one Church and needs not wayâ— for the members adâ—mttance although their Lordly pride besuch while they pretend humility that they will not allow of it Lastly he would know whether any people under heaven have power to frame the outward government of the Church so perfectly that it shall neither have sin nor failing in it iâ— not then saith he where is there power to command obedience to that which is sinful I answer It is true none have power to frame such a government that hath neither sin nor failings in it therefore the Parliament doth not take upon them to frame any government for the Church because as I said before their power is not in the Church nor over the Church but in relation to the Church as lending their power to assist it therefore they have called the assembly of Divines to search the Scripture to see what government Christ hath appointed for his Church who is the Lord and King of it then there businesse is onely to search this our and then the Parlinment by a positive Law of the Land will command that this government shall be observed and no other but when all the Assembly or the greatest part shall conclude upon one way of government and the Parliament hath established that Government by a Law of the Kingdom then I say although there shall be some failings in it yet it being as neer the rule as all our Divines upon diligent search can finde out and the Parlianâ—ent hath made it a Statute to bee observed it must bee obeyed and all those Scriptures and Reasons before alledged serve to confirme it and those that will not doe the Law of GOD and the Law of the King let judgement be executed speedily upon him whether it be to death or banishment confiscation of goods or imprisonment Ezra 7.25 26. and then it will be but a weake excuse to renounce a positive Law of the Land upon this ground saying It is not perfect without sin or failing therefore I will not obey it by this argument they may renounce all our Laws and Magistrates for no humane Ordinance nor Magistrate can be without sin or failing then by their argument both must be cast away and so live like sons of Belial without any government but this shews how unsufferable that faction is to be among Christians But suppose they should have free leave to frame their own government what they would have upon condition it should be confirmed by an act of Parliament I am confident they would not agree to have it done because they all seeke to have a gap open to turne to what Heresie they please This also shews how unsufferable they be amongst us But suppose they were willing to have such a government established as they should like of then I would know why a whole assembly of faithfull learned wise godly and pious men should be denyed that which they will grant to a few and some of them factious and others hereticall nay why will they not grant our Assembly so much as they grant to one single man who setteth up what government he pleaseth and they all freely obey him when he aymes at his own ends to gather Churches that he may vent his Heresie and faction which is a thing to be abhorred of all godly Christians being more enslaved to him then ever they were to the Prelates if they had but eyes â—o see it The meane time all may see how these men despise the Magistrates power in relation to the Church when they command obedience to it or punish the opposers of it FINIS