teaching them to observe what ever I have commanded and I am with you alwaies to the end of the world The promise is as the charge to the Apostles and their successours and not to the people in businesse that concernes them not Againe I will give thee the keyes of the kingdome of heaven saith Christ to Peter in the name of the rest and therefore makes good his word to them all he sent them inspired them and then said whose sinnes ye remit or retaine shall be remitted or retained It would be strange after this commission to heare of a power of governing in the people especially seeing for the executing of it Christ gave officers to his church and not to his church power to make them hee gave them to his church to bee in Christs stead to direct and rule by his word and not to bee directed and ruled by it Therefore if any thing be out of order he blameth them not the people I contended with the Rulers and nobles saith Nehemiah and to the Angels of churches speakes Christ sharpely for things amisse And for the people Christ would not have them rule but to be subject to magistrates and spirituall overseers This I am confident of that there cannot one precept or practise be given that the people should or did rule in the church but under their guides and teachers except Corah and his accomplices who were swallowed up in wrath As for that text tell the church and that other of the incestuous person we shall meete with them in their proper places In the meane time know that the sonne of man hath left his house and given authority to his servants for edification not for destruction and not to his house which is the church The people are still called sheep brethren houshold of faith spouse and children but their teachers are knowne by the name of Elders Overseers and Fathers on whom the governement lies But say the Brownists the saints are answereable to the kings of old who are to have power ecclesiasticall in their hands Indeed they are so called but not in respect of any outward power over others more then before but of inward power to rule by the annointing of Christ over their own pride and corruption This they will not doe and so speake evill of them in authority and advance themselves above the pitch which God hath given there It is a brave thing to rule and who would not doe so But if they were Davids weaned childe they would rather bee subject by doing and suffering then lift up themselves to high places of governement from whence they may fall to their shame and sorrow Lastly whereas they put into the end of their assembling not onely the exercise of governement whereof they have none and preaching prayer sacraments which are good indeed if done by right persons and in right manner but prophecying too surely herein they walke not with a right foote according to the truth of the scriptures They make prophecying an act of some private persons whereby as the spirit moves them they put in in publicke their verdicts with their Pastours and Doctours about the sence doctrine and application of the scriptures propounded but how Christs word makes this good to them I cannot see nor ever shall Indeed the Apostle speakes of prophecying but as of an office of some persons then not of an ordinary gift now He saith let the prophets speake two or three and I am sure that prophets have an office to prophecy Hee saith also prophecying is a speaking to men to exhortation edification and comfort and I pray what can the highest gift of preaching doe more If they may preach why may they not administer the sacraments seeing both goe together They cannot say that to preach is an act of office and to prophecy is an act out of office For where the Apostle speakes expressely of prophecying according to the proportion of faith hee doth speak as plainly of offices as of gifts If therefore they will prophecy let them shew their calling to that office and then vent their gifts Doe they doe it by vertue of their generall or speciall calling They deny any speciall calling and wee denie that they doe it by vertue of the generall calling of a christian because that gives not the office How much better were it for them to follow the word of Christ no man taketh this honour to himselfe but he that is called of God as Aaron then by jumbling ordinary and extraordinary gifts and offices together to utter things for want of knowledge wisedome reading and doctrine unworthy of the great God of assemblies Thus have I considered the foure parcels of which the Brownists make up a true visible None of which singly nor all jointly can make our blessed church not to be so because they are made up of divers falshoods already discovered Let us now take better view out of Gods word what a true visible church is that in it we may see our owne A true visible churth is men called and united in the profession of the truth according to the scriptures This is alwaies where there is a true visible church either planted or continued or restored If it be nationall it is a company of people professing truth in an whole land as the churches of Iudea Samaria and Galile with those of Asia If it be Parochial it is a company of people professing the truth in a towne or parish as in those where the Apostles ordained elders in every church If it be domesticall it is a company professing the truth in a family as in Philemons house and others It is true that the truth may bee more purely professed in one church then in another more purely in Smyrna and Philadelphia which were praised and lesse purely in Ephesus Sardis and Laodicea which were dispraised It is true also that some churches may be in infancy and so lesse perfect as that in Creta where Titus was left to redresse things amisse and those churches of the Gentiles which must not bee troubled for feare of a rent and some of riper age as that at Ierusalem where Iames was Bishop and the Apostles held a councel and so had a more setled forme of governement and that of Philippi which had their Bishops and Deacons But if they joine to professe the truth of Christ they are true visible churches First they ramble as sheep without a shepheard without God without Christ Christ makes himselfe knowne unto them by the preaching of the word They assemble as those that professe to seeke salvation that way some more closely some more loosely They publickely submit to the word of God and Sacraments and calling on the name of the Lord. These persons thus professing make up a true visible church either in a kingdome city town or
truth taught in the Scriptures and is proved thus That which makes a man a true member of a true churh that doth make a true church for members doe constitute the whole but profession of saving truth makes a true member of a true church for Symon Magus upon his profession was admitted a member till he fell away and the Eunuch upon the same profession was admitted too by baptisme and for ought wee know continued for ever Now that we in the church of England do professe saving truth according to the scriptures cannot be denied If the Brownists say that wee overthrow all by thousands of wicked lives in persons in and of our church I am sure that the church of Corinth was worse then ours can be in some things it was too bad with envyings carnall men uncharitable wretches that went to law before infidels scandalizing the weake partaking with Idols heresies abuse of the Lords supper by drunkennesse and contempt of the poore and with detestable incest yet when Paul writes unto them even before the incestuous person was cast out he salutes them all as those that are the church of God Saints by calling and sanctified in Christ Iesus at least by a sanctification of consecration in baptisme and their profession But say the Brownists doth profession make a church of the body of Christ will nothing but the body of Christ serve for a true church Then let them know that Christs body may be taken two wayes for a body of all those that shall be saved and this is the catholicke church which are in communion of saints for life and for a body of those that are in the way of salvation if they be not enemies to themselves as every branch in Christ that beareth not fruit Thus the whole church of Corinth was Christ as well as any other part of the church and in Christ Iesus though too many members of it professed without power For profession brings a church into outward fellowship with Christs body as bad servants with a good master and so into the way of being savingly of the body of Christ if they resist not grieve not quench not or despise not the spirit of grace Secondly for the forme of a true church that is Christ united unto the persons professing his saving truth For as the forme of a man is his soule united to his body so the forme of a church which is the body of Christ is Christ united unto it Now that Christ is united unto our church is proved thus because hee gives the law of union to us as to the body and makes it effectuall for conviction or conversion to serve the living and true God As a king is united to his subjects by his lawes and executions of them for rewards and punishments so is Jesus Christ to our church As the head united gives lawes to the body for safety so doth Christ give lawes to us for our salvation in his word He hath not dealt so with every nation yet blessed bee his name he hath so dealt with us to the joy of our soules True say the Brownists wee have his lawes but doe not answer them in our lives This doth not cut us off being but true in part till Christ hath sued out his bill of divorce no more then the disobedience of a wife makes her no wife the disobedience of a sonne no sonne and the disobedience of a servant no servant Againe Christ is united to us because hee makes his law effectuall for the convincing of all and for the converting of many soules to cleave unto him faithfully VVe are baptized and so put on Christ and are graffed into the similitude of his death and resurrection But as we grow in age many grow in gracelesnesse and forget the covenant of their God Then comes the word of Christ convincing and calls many backe kills sinne quickens grace and converts the hearts of the fathers to the children and the disobedient to the wisedome of the just This the Brownists will not deny They confesse that God hath many gracious people amongst us by the word and sacraments VVhence I pray doth this proceed but from the influence and power of Christ united to us I am sure that Christ is the way to heaven and one soule cannot bee converted from the kingdome of sinne to grace but it is by the power and influence of Christs three offices As he is a Prophet hee must be his wisedome to teach him repentance from dead works and faith in Christ As hee is a Priest he must make his attonement betwixt God and him for righteousnesse And as he is a King hee must over-master the gates of hell and maintaine him to himselfe in the way of salvation for sanctification and full redemption Conclude therefore that if wee have the matter and forme of a true church wee must bee a true church against all exception if good conscience judge by the word of God SECT 7. Brownists first exceptions against us about the nature of a visible Church BUt because the Brownists make a great noise in maintaining against us that ours is not a true church therefore take particular view of their pleas against it that wee may see the unjustnesse of their forsaking it I shall by Gods helpe referre them to five heads 1 What they meane by a true church 2 The entrance into a true church 3 The head of a true church 4 The members of a true church 5 The governement of a true church They meane by a true church a set congregation of more or fewer separated from all false waies and having sufficient authority within it selfe for governement in all causes ecclesiasticall and assembling at times convenient for exercise of governement and solemne worship This is the full summe of what I can conceive them to say of a true church in which they would make it up of these foure ingredients First it must be a set congregation which we call a parish and they mislike Every one of these they would have an absolute church depending upon none but Christ and so they deny kings over countries and Bishops over diocesses to bee members of the church except they can shew those particular congregations whereof they are but equall members to be ruled by the joint consent of the whole number or it may bee the greatest part Secondly it must bee separated from all false wayes not onely of Iewes Turkes and Pagans but from all grosse sinnes and sinners which doe pollute the worship of the sincerest service of God Yet surely they would have them better taught and made good that by the consent of the members they might be jointed in at last Thirdly it must have sufficient authority within it selfe for governement in all causes ecclesiasticall that is a plenary power by consent of members to ordaine ministers call or cast them out as the necessity
and the sacraments of his covenant rightly administred and thus by degrees wee fall to publicke profession of Christs truth by union of lawes consents and practises What then is the want in our entrance which doth make us no true church The Brownists heere plead foure things 1 All our members entred not upon knowledge 2 They made not a covenant for Christ 3 They were not voluntary professours 4 They were baptized when they were the seede of those that were not members of the visible church by actuall profession That all our members entred not upon knowledge is false were they in planting from no church or in reforming from a corrupt church Surely the knowledge of the doctrine of salvation by the blessed trinitie is sufficient for the receiving in of members For Christ saith Goe teach all nations and baptize them And whâ—t must they bee taught That which they must bee baptized into their faith in the father son and holy Ghost which was Christs first creede that made churches Had not the members of our reforming church this knowledge where was the seede of our many hundreds of Martyrs and where is these mens charities Even the darkest times that our church hath suffered hath preserved this knowledge and the profession of looking to bee saved by Iesus Christ the sonne of the living God which is that Rocke against which the gates of hell shall not prevaile Yea but they say secondly put case they had this knowledge yet they entred not into our visible church by covenant Indeed it is lawfull for christians that have beene disjointed in the service of God to make covenants betwixt themselves to serve him better So Asa and his people entred into a covenant to seeke the Lord God of their fathers yea and they sware unto the Lord. So wee reade of the Princes Levites and Priests that made a sure covenant writ it and sealed it Surely this was a good way to tye up the unruly colts that were among them to Gods service if they had but naturall conscience and the Prophets did not condemn it From whence I conclude that it is lawfull to helpe our selves in the service of God by any meanes not forbidden though it bee not precisely commanded in the word yet is their practise a binding law to us so far as to unchurch us if wee doe it not How many glorious visible churches doe wee reade of in the scriptures which never tooke this course nor were bound unto it and yet entred covenant with Christ too when they were admitted members They were made Christs disciples by teaching and receiving the word which is the word of reconciliation And this word given to his people is Gods covenanting with them and his avouching them to bee his peculiar people and their receiving it is their covenanting with him and taking God to bee their God Then doe they goe to the seales of the covenant the sacraments according to Christs rule which doe knit us rogether in an holy league for the service of Christ to our eternall good if wee doe not deale falsly with God concerning his covenant If therefore they denie not as they cannot that our first members had the true word of God and sacraments neither can they deny that they have entred into the church by covenant Hee that is baptized putteth on Christ and baptisme is Christs seale of the covenant upon them that are baptized as those that were circumcised were said to bee borne to God by covenant which if we breake we renew againe so oft as we come to the supper of the Lord. Yea but they say thirdly put case that they entred covenant with God by baptisme yet were they forced to keepe his covenant in a better way then they had done by the edicts lawes and proclamations of princes They were not voluntary servers of Christ as the members of a true visible church should be Put this case to them also yee are the sonnes of your mother who was forced by the authority of her father or guardian to marrie your father will yee say that yee are bastards not lawfull heires or not true members of the family because your mother was not married to your father freely and willingly with what will soever shee was married shee afterward lived in love faithfulnesse and obedience and brought forth much fruit unto him Such may bee the case of a true visible church Shee may come to Christ her husband as a Beare to the stake being forced by conviction and the power of naturall conscience she may bee drawne before shee runne after him yet afterward shee remembring his love more then wine may live in obedient love and bring forth fruit unto God Though this bee a sufficient plea yet let them know that the first members of our church in planting were a willing people for ought they know and for our first members in reforming I answere foure things First that the free acts of the leaders of the people are accounted by God as the acts of all when Moses was bid tell the children of Israel and hee did but tell the elders of Israel and they answered all the people are said to answer together in them So Ioshuah called twelve choise men out of every tribe a man to carry twelve stones and the children of Israel whom they represented are said to do it So Asa tooke away the altars of the strange Gods and brake the idols and cut downe the groves willingly and though hee commanded his people and ruled by power yet they obeying are said to seeke the Lord and to prosper Thus far then our first reformers were willing members they were willing in their guides and leaders who willingly put themselves on to advance the kingdome of Christ Secondly not onely the governours but the people were willing covenanters in generall body It was done by the free proceedings of the house of parliament where Knights and Burgesses were chosen by the free vote of the commons and they being knowne to be able men doe refer themselves to their determination in the Lord. What though some submitted out of feare of power Thus many in Mardocai's time became Iewes for feare yet were so accounted And many in Hezekiahs time were brought by postes as it were by the sound of the trumpet to the passeover and yet their service was accepted Thirdly put case the lawes and proclamations of our Princes forced some to bee members who were willing to doe worse It was not in the first planting of a church where faith is not to be forced the kingdome of heaven suffers violence but faith suffers not compulsion but it was in the reforming of a church and in such a case God did blesse the compulsion of Hezekiah and the people were not rejected as no members though they were not purified according to the purification of the sanctuary Did not Manasseh after hee
admits of no falshood But to cleare this more fully I shall by Gods assistance consider three things 1 What they say true of their owne members and ours 2 What they say false of the members of a true visible church 3 That their dreame of pollution is from their owne braines not from Christs ordinance This they say truely that the members of a true church are saints by calling Profession of saving truth as I have shewed makes such true members and all that so professe themselves though there be much chaffe among the wheate are such saints by calling He that professeth so much knowledge either actually or foederally as admits him to baptisme hath put on Christ And he that hath put on Christ though as an elect vessell as Paul or as one in Christ bearing no fruit and therefore justly to be cut off is certainely a saint by calling There are two sorts of saints by calling such as are sanctified by habituall infusions and actual expressements and such as are so by baptismal profession and many gifts of the spirit and so by consecration to God This may fall upon those that are justly rejected for their hypocrisie and wickednesse These two sorts have ever and ever shall to the end of the world make up the true members of a true visible church This secondly they say falsely that the members of a true visible church are onely such saints as are so regenerated as they have actual communion with Christ in all the acts of saving grace If they would spâ—ake of the Catholick Church It is the number of all faithfull people which are united to Christ by the union of the body head spirit and faith of truth By the first all members are knit together with the head in one body and so receive grace from the head according to the measure of everie member By the second it hath but one head As the body is but one so the head is but one from whence it receiveth the grace of life By the third the whole Church is directed and governed by one spirit which is the spirit of sanctification And by the fourth the whole church receiveth the doctrine once given to the saints which it cleaves unto for ever that in this foundation and love of union it may receive from Christ all saving doctrine with the comfortable fruits of it If they would speake of this catholick church let them draw up the members to that sanctitie which the word and world will affoord Nay if they would speake of such members of the visible church who shall from Christ receive al spiritual blessings in heavenly things and be jointed into the body of Christ till they come to a perfect man unto the measure of the stature of the fulnesse of Christ let them speake of all holinesse too so far as our knowledge in part can reach unto in this kingdome of heaven upon earth If further they would speak of such members as are fittest to beare rule in the visible church surely though Iudas be in as well as Peter by Christs his call and yong Timothy can worke the worke of the Lord as Paul doth yet surely they that are best and of ablest gifts are fittest for highest places in the visible church Which because the Brownists perceive therefore they having set up to themselves a governement of all the members which they cannot make good they thinke not onely the holiest persons to bee the fittest but the onely members of their visible churches If lastly they would speake of those that are the greatest comforts and ornaments of a visible church then surely holy persons are For Davids eies runne over with water when members in the church as well as others kept not Gods law yea and it is a fearfull reproach and tending to corruption to them that favour it But when they speake of such members onely in the visible church who are so holy as they imagine to whom if others joyne themselves in spirituall communion they are unchurched this surely hath no ground but in their owne braine This is an undoubted rule that it is Gods will that a mixed company be invited to the wedding of Christ the feast of the gospell which makes up a visible church The wedding of Christ is either compleate in heaven or begunne in the church To that in heaven a mixed company is not invited but conditionally for no uncleane thing shall enter into the kingdome of heaven To this in the church a mixed company is invited and thorough the power of the sweet word of grace comes both to the word and sacraments as Symon Magus to baptisme and the drunken and factious Corinthians to the supper of the Lord. And that it is Gods will to invite a mixed company appeares by texts examples and reasons The text is cleare in Gods commission Goe ye into the high-wayes and as many as ye finde invite to the marriage and also in his servants execution they went and gathered together all as many as they found both good and bad All these were members of this feast till God came and made the separation and when he did come hee blamed not his servants for inviting and guests for being in communion with the unworthy but friend how camest thou in hither But say they what is this kingdome of heaven Is it not the world Doth not Christ himselfe so expound it in opening the parable of the tares The Field is the world It is true hee saith the field is the world but hee saith not the kingdome of heaven is the world Surely the whole world lies in wickednesse and is farre different from the kingdom of heaven in the church· Therfore doth not Christ say the kingdome of heaven is like to the world but it is like unto a man this man is the son of man who raiseth to himselfe a visible church heere This he raiseth not in Jury onely but now the separation wall is broken downe in the world Here by vertue of his Gospel he doth sow the children of the Kingdome according to that promise of old I will sowe her to mee in the earth But the Devill that envies Christs Kingdome not the world sowes the Tares which are the children of that wicked one These Tares grow up in the Kingdome of Heaven which is in the field of the world with the good seed and so long as the Divell is the Divell and envies it will be so And it is Christs Judgement concerning them Let them alone till the harvest least while ye pluck up the Tares yee pull up the Wheate Surely they were other than the weeds of the world out of the Church These might have been plucked up without dangering the Church They were blasted Corne upon one stalke which from the power of the Gospel were called into the Church but degenerated by the
that act out of ignoraÌ„ce not wholy excusing Abraham loved him not yes as Iosiah was the generation of them that loved God though Manasseh his father had long and fearefull fits of cruell Idolatry so in this case bastards may bee the generation of them that love God though their immediate Solution 2 parents in those accursed acts loved him not Secondly they say that it is one thing to say that God will shew grace and favour to one and another thing to say that he is already in grace as hee must bee that is baptized I have answered before that the bastards of Christians have the grace of right to Baptisme and that is sufficient in this case for otherwise Ishmaels right to Solution 3 circumcision cannot bee found Thirdly they say that that promise of God in the second commandement may have a double sence first that God will extend his mercy to many ages on them that love him when they are come to age and capeable of his love by practise But thus they make them that love God to bee the posterity when it is plaine the promise was made to them that received the law then and were to continue in the profession of saving truth and so to all others in such a case Secondly that God will shew little children favour for their fathers and mothers sake to a thousand generations But this they thinke cannot bee meant neither in deede is as I conceive Yet then adde a third sence which they forget that God will shew the posterity that continues in the profession of his name favour not for their parents sake but for his owne sake for his promise sake which he makes to them that love him and that for many generations and then I reason thus That which keepes the generations to come who live as professors in the visible Church in covenant with God that gives infants of such parents right to the seale of the covenant of which they are capable But Gods promise to faithfull parents in the visible Church keepes such generations to come in covenant with God and therefore have they right to the scale of the covenant whereof they are capable Now whereas they aske whether all children or some have right I answer all to the grace of right to Baptisme Thirdly they bring forth another objection Objection 3 that if bastards bee withheld from Baptisme there will be no difference put betwixt Bastards and their parents They answer here what if there be no difference put And whatsoever the objection bee for I know not who ownes it they runne here a strange course Out of a desire to honour the seventh commandement they dishonour the first and third Let adultery bee abominable because whoremongers and adulterers God will Iudge yet let God have his honour in hating infidelity above whoredome Let not the Scripture bee wronged but thoroughly weigh their words They say first that Bastards and their parents are all infidels what though their parents bee Christians yes surely say they because Saint Paul saith they are worse then infidels Let them consider because they are worse then carefull infidels in not caring for their children which is against the fift and eight commandements are they worse then infidels in infidelity They are christians yet worse and better worse in disgracing their posterity yet better in beleeving still the doctrine of christianity and so giving a right to baptisme But they say further that parents of bastards are worse in state then Turkes and they would prove it from a Text of finall Apostacy but what proofe this can be against an act of whoredome in the passion of lust clowding reason in an heate I cannot tell Let a Turk be a Turk but no worse and let a damnable Harlot be an harlot but no worse Her state is bad enough to bring her to hell without Objection 4 repentance but not to exclude her child from baptisme if she be a Christian at large Fourthly they meete with another objection that Bastards are borne the Church is their Mother therefore baptisme ought not to be denyed them It should have beene put thus they are borne of Christian parents who by profession are members of the Church and so the Church is their Mother and the mother of their seede and therefore to bee baptized But in their answer they fall into two errors First that the Church is a company of true beleevers whoÌ„ God bath chosen to eternall life which Church I pray Not that whereof new borne bastards of Christian parents are by profession members The holy Catholike Church and proper body of Christ may be defined by beleevers in that sence of it but that the visible Church in the outward face of it is thus defined wants warrant in the word of Christ Thus the Church is a number of persons united according to the word in the profession of saving truth whether they are elect or no. Their second error is that Bastards are infidels for this can not bee conceived of bastards of Christian parents as is before proved Objection 5 Fiftly they yet finde more arguments to oppose them Bastards may belong to Gods election and therefore are not to be denyed Baptisme It should have beene thus set They may belong to Gods election as members of the visible Church for otherwise election may belong to Jewes and Turkes who yet are not Baptizable without personable profession But they answer thus it must not be said they may belong but they doe belong to Gods election for otherwise the signe is not to bee administred unto them Doe they consider how thus they take away Baptisme from all men women and children The Lord knowes who are his and the Church reaches but to the judgement of charity A judgement of certainety to warrant us in these acts is no where granted though baptisme bee deferred to the last gaspe for any thing knowne to me of faith Objection 6 Sixtly they further finde another argument against them that if bastards were denied baptisme this were to make the children to beare the iniquity of their Parents But may they not rather thus dispute The children whose parents have a right to baptisme have also a right to baptisme themselves notwithstanding their parents personal faults for otherwise they shall be punished for parents faults But the christian parents of bastarâ—s have a right to baptisme themselves and therefore so have their children They have a right of possession to the baptisme they have and a right of expectation to the comfort of it upon their faith and repentance But take their answer and they say foure things First that they do not meane to deny baptisme but to defer it Indeed heere is some charity but not enough upon former grounds Againe they say to defer baptisme is not to punish them for their parents sinnes yes that it is if it bee meerely
inflicted for parents sinnes Though the baptisme of children of believers is not to remunerate them for their parents righreousnesse but a blessing upon them for Gods promise sake to believers yet to deprive infants of it meerely for parents sake is a punishment for parents sinnes Thirdly they say that the Prophet Ezekiel speaks of actuall sinnes of great ones and not of little childrens sinnes and when they have sayd thus they confesse it is not to the purpose heere Yet consider this point Can any man be guilty of the personal sinne of another with whom onely there is communion of suffering and not of sinning God forbid and yet such is the case of infants from us Lastly they aske what danger is it if bastards should bee unbaptized till they are of yeares I answer there are dangers more then one The danger of injustice at large in withholding a right from them yea may I not call it sacriledge The danger of the neglect of this ordinance which is the ordinary way of God for entrance into the visible church And the danger of elevating baptisme above the mind of Christ who will have grace offered to all entring christians in it yea and given by way of promise and covenant which shall not faile to the receivers Lastly they yet finde another reason against Objection 7 them that though the parents of bastards have greatly sinned yet we ought to judge charitably of them and of their children I lay it downe otherwise thus They who at least in the judgement of charity are christians ought not to have their children kept from baptisme but the parents of bastards in a christian church are at least in the judgement of charity christians for otherwise they were rebaptizable therefore their children ought not to be kept from baptisme Now take their answer They say the judgement of charity ought alwaies to be according to truth This is true of truth probably presumed But what doe they assume that whoremongers and harlots cannot bee judged such while they are in their sinnes which make them unbelievers But say I pray Is their sin properly against faith or manners Is the bad working or idlenesse of faith in this sinne against manners of such power as utterly to roote out their doctrinall faith which yet is sufficient to intitle their children to baptisme If they answer but these demands well they shall see their owne errours Thus have I taken in by the way a view of thâ—s question which â—s not an every day doubt and is usefull â—or the quieting of many godly persons in this particular and my conclusion is this That in the reforming of our visible church which consisted of visible christians before though much out of order wee their seed in their right and so in a right of our owne were more purely baptized and so made true members of our true visible church whatsoever Brownists plead to the contrary For as bastards of christian parents have a right to bee baptized into their parents christianity so much more had wee into ours Our predecessours had a state whereof they repented and so have these of which they should If neither of them repented as they should yet were both of them true christians and so both their posterities were rightly baptized and made true members of a true visible church iâ— not for such governement as Brownists dreame of yet to be governed as members of Gods house for conviction or conversion to life SECT 10. Brownists third exception against us about the head of our Church WEe having now done what the Brownists do mean by a true church and the falsitie of it and with the entrance into it wee are now come unto their third exception taken from the head of a true visible church They finde from time to time our kings to interpose their authority over every particular assembly in our church for the keeping of them in pious and peaceable wayes according to the lawes of God and our church and common-wealth and because they fansie no visible churches but particular congregations which must bee fully furnished from Christ with power of governing themselves and they doe perceive withall that the supreame authority of a king over churches doth according to kingly duty hinder their erecting of new waies and tie them up to observe the laudable customes of the church therefore as if they willingly subscribed to the speech of Gallio that wicked deputy of Achaia If it were a matter of wrong or wicked lewdnesse O yee Iewes reason would that I should beare with you but if it be a question of words and names and of your law looke yee to it for I will be no judge of such matters they cry out wee have no head but Christ he shall rule over us we will wait upon him onely but you have another head and that is the king whose lawes you follow for government of the church and upon whom ye do depend for building or pulling downe whatsoever Christs law saith Now to pricke and open this blister consider 1 That Christ is the head of the catholicke Church 2 That Christ is the head of particular Churches 3 That Christ is the head of our church 4 That the headship of the king doth not hinder but helpe this and that according to Christs word That Christ is the head of the catholicke church no christian will deny or if hee doe he will bee convinced by scriptures which teach him to bee the head of the body even his church He hath in him most perfectly whatsoever may be for the life and salvation of his church He hath all things subjected to him for the behoofe of his church He takes up all debates suites quarrels and controversies betwixt God and his church as a counsellour advocate yea husband for his wife Hee is the Prince of our salvation the proper fountaine of all spiriruall life and governement No head is such an head as hee is Politicall heads give the influence of civill favour Oeconomicall heads of houshold and wedlocke favours but this all-sufficient spirituall head of saying favours spiritual blessings in heavenly things This therefore is certaine that thousands in this catholicke church doe runne into folly rebellion and blasphemy Into folly because they doe things without the generall or particular direction of Christ Christ is not in all their counsels Into rebellion because they doe things against the direction of Christ let Christ say what he will they will do what they list Into blasphemy because they think not Christs counsel worth the while sâ— long as they can shift without it it is good when they are sicke but if well it is but as Elias to Ahab a troubler of Israel These may be in the catholicke church they are not of it because Christ is not their head by infusion of grace Secondly it is true also that he is the head of particular churches and visible assemblies Therefore
the tenth part what therfore else can satisfie conscience that it erre not But they will say that â—thes are Jewish ceremonies which are aboâ—ished It is easie to say so but not so easie to prove For Jewish ceremonies are shadowes of things to come the body whereof is Christ Let them shew from Gods word that tythes are so accounted I am sure than God blames the faulty performance and resting in ceremonies but hee never blameth the neglect of ceremonies as of tythes when hee saith ye are cursed with a curse for yee have robbed me even this whole nation in not paying tythes Yea we never read that ever Christ said so much of any Jewish ceremony as of tythes these things ought ye not to leave undone If it be said that this maintenance cannot be proved out of the new testament I say that this wil trouble any man to prove for when Paul proves out of the law that the ministery of the new testament hath maintenance due doth he not say so hath the Lord ordained that hee that preacheth the Gospel should live of the Gospel and how is that As they of old lived at the altar by tythes so we now Againe doth not the Apostle say that tythes are due to the ministery of Christ that lives because they were due to Melchizedech to whom Abraham payed them as a Priest and tythe-taker and type of Christ who therefore should receive them but those that are in his stead to beseech you to be reconciled unto God The same reason that God gives why Levi should have Gods portion because God is his portion is it not true of ministers whom alone hee hath taken to bee ministers of the new testament It is true they are not Priests after the order of Melchizedech as Christ was yet the High-priest of our profession hath ordained us to live out of his portion which must bee his tythes due to him or else our consciences can never bee setled what it is Let them duely weigh this and when they can salve it up well as in the sight of God then may they heare of much more we hate Judaisme as much as they but we cannot beare that title except it be inflicted by Christ himselfe And thus by the helpe of God I have cleared their second exception upon which they separate because wee are not a true ministery SECT 15. The Brownists last opinion upon which they forsake our Church because wee have not a true worship WE are now come thorough Christs helpe unto their last exception against us which concernes the worship of God amongst us as if wee had not a true but an idolatrous worship of the true God This they doe so much detest and so do we too if they can prove it that they cannot with any good conscience have communion with us in it Doe not wee cleave to the onely true God by knowledge repentance faith feare love confidence joy thankfulnesse patience and adoration Doe wee not know God to bee the onely true God and therefore give him his true worship in spirit and truth according to his word Doe we not pray to him knowingly faithfully zealously penitently and obediently desiring to be made better Doe we not preach and heare his word carefully and reverently desiring to know and doe Doe wee not administer the sacraments of Christ and receive them with a desire and purpose to enter covenant with God to bee his people and keepe it unto our lives end Doe we not in all these lament our defects and others labouring to helpe what we can and what we cannot patiently suffer and lovingly mourne till Christ in the day of judgement fanne away the chaffe Doe we not publickely solemnize the Lords day that in the publicke use of Gods ordinances wee may learne to bee better and doe better till wee come to the full age in Christ Jesus How then can it be imagined that wee should not have a true worship Yes say the Brownists your worship is Ceremonial typical and stinted contrary to Christs will who would have you worship him in spirit and truth First they say it is a ceremonial worship will no worshippe please them but a slovenly one unbecomming the person of that God whom wee worship If our ceremonies were part of the worship as they of the Jewes or proper worship as many are reputed in the Church of Rome then they might talke aloud but when they are but outward accidents for the well and orderly carriage of the worship of God what hurt is in them Will it grieve any man to see Christians to worship their God in an humble comely and reverend way Nay would it not vexe any good soule to see them to doe otherwise They say that Christ was more faithfull in the house of God then Moses If therefore Moses prescribed Gods worship onely according to the patterne given much more doth Christ to which it is wickednesse to us to adde Indeed Christ is more faithfull then Moses for the law was given by Moses but grace and truth by Iesus Christ Moses gave a perfect shadow of our reconciliation under types but Christ gives a perfect body which hath nothing but truth in him and not a shadow of things as the things of Moses But what is this to decent ceremonies which are not types and shadowes of Christ and his but onely documents and signes of our humble and reverend respects to God As faithfull as Moses was yet even then had the Jewes ceremonies of order and comlinesse which were not disallowed by God or reprooved by his Prophets There are two sorts of ceremonies such as corrupt the worship of God and such as doe preserve by advancing the worship of God If they had made any types of Christ which God had not made they had corrupted the worship of God as the Brownists doe who when we tell them of the acts of the kings of Iudah about the worship of God they presently without the warrant of God tell us that they were types of Christ They may 〈◊〉 well say that the kings of other nations were types of Christ too because the Jewes were to have Kings according to other nations But when the devout Jewes did by their owne ceremonies labour to carry the worship of God in the most becomming way in this they did preserve the worship of God by advancing it Thus Salomons peace-offering was commanded but his advancement of that service was permitted to himself when he offered two twenty thousand oxen and an hundred and twenty thousand sheep Did he now goe against the faithfulnesse of Moses when he commanded it not Did hre not likewise honour God with the solemnity of seven dayes and seven daies without particular warrant He was commanded to pray but when hee added this ceremony of his owne fit for that time of jubilation to stand before the Altar
the synagogue The Corinthians had the womens vaile in the congregation to signifie subjection and the kisse of peace to signifie love Other Christians had Agapae at the sacrament in the roome whereof the Christians offertory was brought in for pious uses to signifie that love they should have one to another So wee have standing at the beliefe to signifie that it is not a prayer and that wee are ready to confesse our faith kneeling at the commandements to signifie the honour we have to that God that gave it and that wee must be ready to dart up prayer for our obedience and kneeling at the sacrament to signifie an humble acknowledgement of Gods love for so great a benefit And doe wee and all these saints before us set up images to our selves in these ceremonies for religious uâ—e God forbid The practise of these saints when the lawes of God were purely taught and kept teach us that though we my not set up an image to worship God by or in yet may we set up some edifying signes to put us in minde of those duties wee owe to God The Patriarchs may build altars give their children proper names to be admonishing signes of their duties to God and we may set all our sences on work that way We may set up a poste in a darke and dangerous passage that when I goe that way and touch it it may signifie my danger and I may avoide it I may set a watch-man in a towre to give a sound when the enemy comes that he may signifie my enemies approach and I may avoid him I may set up a Sea marke to signifie a Rocke neere that I split not upon it And may not we be as wise for our soules as for our bodies God forbid I am sure he hath no where forbidden it therefore it is not against Christ If it be not against him it is for him saith our Saviour Why then say they have we cast out all the significant ceremonies of Popery Not for their significancy barely but for their weight and measure They are not to them onely as outward garnishments of worship but as proper worship efficacious and meritorious their number stifles devotion and fills it with shewes without substance A cup of water refreshes but an whole Well of water choakes Yea an hundred Sermons weekly would not edifie they would eate out our conscience in our particular callings much more would an hundred ceremonies eate out the substance of our generall callings when a few may much refresh and profit if judgement over-power fancie and affection Yea but say they our significant ceremonies were taken from Idolaters and limbs of Antichrist who have abused them Were this true yet take the drosse from the silver and make a vessel for the finer but it is false Though they have had such as ours and have still yet ours are our owne and were never theirs in speciall Fire and water are contrary yet they agree in their kind they are both elements so ours are ceremonies and so are theirs but otherwise they differ as fire and water they scorne therefore ours and we deride theirs We read of sacrifices offered to Devils yet some of this was sold in shambles and some the Heathens made feasts of It was all the same flesh in kind but not in use The christians did damnably if they went to it when it was sacrificed yea and if they went to their Idol feasts when they blessed an idol it was idolatry but if they bought part of that flesh in the Shambles and eate it or went to their private feasts when they eate of it for ought they knew without reference to the Idol then saith Paul Eate making no question for conscience sake So say we of our crosse Surplice kneeling they were ordinances before Idolators abused them If they take them and blesse an Idol with them be it upon their own pates but if we be invited to them in a better use and not know nor have just cause to suspect any lurking Idolatry why should wee make so many needlesse questions about the use of them Put case such as they are pertained to Idolaters So did Goliahs sword yet David laid it up in an holy place for better use So did bowing belong to Baal prostrating the whole body to Idols kissing to the Calves kissing the hand to the hoste of heaven lifting up the eies stretching forth both hands showting for joy sitting or lying along upon the ground or on a carpet to idols yet all these we may use in the worship of the true God So for our ceremonies such as they are pertained to idolaters but were not idolatrous of themselves The crosse was used as a signe of profession before idolatrie prevailed The white garment was ordained as a cover-sloven in the poverty of the Church kneeling was used as an act of reverence before the breaden God was hatcht And may not we lawfully use them now to shew that we are in communion and fellowship with that blessed and persecuted Church without such noises and schismes Yea but in our worship there is say they as bad as all behinde wee have a stinted worship by that foule idol the common prayer booke and so we worship not in spirit and truth Doe we not worship in spirit when the spirit moves towards heaven as well as the flesh Doe wee not worship in truth when our petitions are true petitions uttered with a true tongue according to the truth of our hearts Doe wee not worship in spirit and truth when with such petitions heart and tongue we seek to God in all places not trusting in any Certainely wee doe and should doe farre better were it not for them who disgrace our common-prayer booke and draw the hearts of Gods people from it Yet those that know the vanity of their words and trust them not know also that they even when they use that booke to send their prayers tâ— heaven by doe pray in spirit and truth God bearing them witnesse by the holy Ghost How can they pray in spirit say they when they use him not what Is there no spirit but our owne Surely there is a publicke spirit and a private spirit The first hath wrought in the holy saints and army of martyrs who have laied up stocks of praier for us generations that follow them and by the blessed providence of God they are come into our hands There wee see how they prayed for us before we were There we learne to pray of them of whom the world was not worthy This spirit we use as well as our owne and it is pitty that any Christian that can pray to God by his owne dexterity of spirit should yet contemne the workings and helpings of the publicke spirit without whom the world had never had such a benefit But alasse say they our spirits are quite stinted when they are fettered with words
his church as well as the master of a family may command his steward to order his whole family that the private worship in his family be not dishonoured This ads both to the glory and strength of a church to the glory of it when kings are nourcing fathers and to the strength of it when the power of a king is the churches for the suppressing of vice and maintenance of vertue But then say they they may enjoine their owne inventions in stead of Gods will I answer that the inventions of men are of two sorts of things contrary to the word of Christ as worshipping of images invocation of saints forbidding marriage and meats as these things which directly pollute persons or times or the like These are impious and it these are enjoined christians must patiently suffer and lovingly mourne till in the day of Judgment God fanne away the chaffe But there are others which in their owne nature are indifferent neither commanded nor forbidden by God and of which Christ saith hee that is not against us is with us In these the christian magistrate hath a power for order and uniformity For if Godly persons may bring up customes in the times of Gods worship as the Jewes did their Purim and if Christians may order what garments women may weare when they come to church which Paul after allowed why may not the christian magistrate for the peace of his whole body But then say they this makes things arbitrary and indifferent to become necessary This is true but you must conceive that a thing may bee said to bee necessary two waies necessary in it selfe and necessary in the outward submission to the use of it In it selfe a thing indifferent cannot bee made necessary It is alwaies as it is by nature and conscience informed must so judge it yet in the outward use for the peace of the Church it may upon command become necessary After the death of Christ till the destruction of the temple abstaining from things strangled and bloud circumcision legall vowes and purifyings were indifferent in themselves for else the Apostles would not have used them so yet for the peace of some churches they were judged necessary to be yeelded in love and so may it bee in other things yet the indifferent nature of things is not taken away but the necessary use prescribed for the peace of the church upon better grounds then that wee should suffer our selves to be unsetled from royall power But againe say they then kings may require such things as swarve from some holy patternes wee have in the scriptures and so by granting this governement wee shall bee ill to helpe I say howsoever they use it wee must grant what God hath given as they are all the keepers of both the tables If they use it well thou must obey in the Lord If ill thy prayers and teares must be thy weapons and thy body must suffer his penalties and it is praise worthy for thee to suffer not in a supposed good cause but in a good cause without controversie which is not the case of sufferers in these dayes of peace and the Gospel so farre as I know but for inâ—oynements swarâ—ing from patternes I finde this in scriptures that Godly men have swarved from patternes not seconded by a perpetuall law which might seeme to bind stronâ—ly The Jewes sate at the passover in Christs tâ—me or rather lay leaning though the first gesture was standing or walking and godly men and women communicate in the morning and in a Church though the first patterne was otherwise yea thâ—s is plaine that Gods ceremonies might in some cases be dispensed withall without sinne much more may men bee unlosed from patternes which are not the examples of a law binding so I know it will be said that the examples of Gods people commended by the holy Ghost are every whit of as great â—orce as a command It is true if they be examples of a rule otherwise they shew things lawfull but not things necessary Solomon indeede sayes walke in the way of good men and keepe the waies of the righteous But good men and righteous men are so with respect to Gods law after which they walke otherwise they are not so though bâ—ng so good they may give a patterne of that which is lawfull but not necessary My conclusion is this that the Churâ—h hath power to governe it seâ— by particular lawes in matters of substance and by gâ—neral in the outward carriage of order comlinesse and edification And when a king as head of governement under Christ puts in â—his authority and power for seeing things carried within the churches of his kingdome according to these rules hee is a prime officer under Christ by Christs owne promise and appointment whatsoever Brownists can say against it If they wil stil stand against it for few of them are found so humble as to search and yeeld they cannot but know this that in breaking the lawes of men that are not against Christ they sinne against conscience And as magistrates are incouraged to bee great helps to religion by obedience so by the contrary they are provoked to trouble This therefore is a sure rule that a Christian that will not study to be quiet in respect of the laws of men what possible he can is a singular burthen to the Church in which he lives SECT 11. Brownists fourth exception against us about the members of our Church WEe are now come from the Brownists meaning by a true Church and their entrance into and head of a true church to the members of a true church Heere they take on amaine that the true members of a true Church ought to be saints by calling whereas ours are a mixture of good and bad penitent and impenitent to the pollution of the whole body and that therefore we are not a true church But this still discovers strange weaknesse For put case a man had never a good finger nor hand never a good toe nor foote never a haire on head or beard or if he have all his members yet he hath the palsie in one the goute in another blindenesse in another deafenesse in another botches in another numnesse and deadnesse in another is hee therefore no true man Surely hee is a true man still though a miserable one So is it in a visible church many members may bee weake and many wicked as well as some truely gracious and yet in the whole body a true church still Peter and Iohn met with a beggar at the gate of the temple called Beautifull who was faine to be carried because he was lame from his mothers wombe and yet the holy Ghost calls him a certaine man and Paul met with an Apostolicall Church in Corinth which was worse in many members then that poore cripple was and yet hee called it a true church of God for the God of truth