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
house though they bee worse then Peter in his worse part not walking with a right foote yea though too many of them bee as bad as Simon Magus who joyned to Philip and was baptized When God sent forth his servants to invite guests there was the calling of a church When good and bad that were invited came to the wedding feast there was their profession This made up a visible church though many were called and few chosen but left in their chosen wayes to their ruine When wise and foolish virgines came of duty to attend their Lord though five only had lasting oile and five had but lampes only there was a true visible church When the sower went out to sowe the word of God though some fell in the high-wayes and some among the stones some among thornes and but some in good grounds yet all these professing hearers made up a true visible church When a man sowed good seed and his enemie sowed tares or blasted corne which sprang up as from the same roote which must grow together till the harvest there is a true visible church When a net was cast into the sea and gathered together fish both good and bad good to bee reserved in vessels and bad to be cast away there also is a true visible church the kingdome of heaven upon earth The word comes and when it is received it makes the church by profession a candlesticke a citie set on an hill which cannot be hid especially when those that receive it are baptized which is the seale of profession As open profession of men who say they are willing to fight under the colours of a captaine and therefore take their military sacrament are a true visible army though many runne away in the day of battell so is it in the visible church which is as acompany of two armies Cains Chams Iudasses Simon the sorcerers and Demas their profession made them all members of the visible church with Abel Noah Peter Philip and Paul It is true that afterwards they either went backe or were throwne out by justice but the question is what made them members of the visible church and that was joyning in profession of the truth as the profession of the same trade art craft science or mystery makes men of such a society though some are more worthy and some lesse This therefore being Gods truth concerning the nature of the visible church and the Brownists visible church being coupled of many falshoods whatsoever they say cannot helpe their new church nor hurt our old church which is built upon the rocke the foundation of the Prophets and Apostles Jesus Christ himselfe being the chiefe corner stone SECT 8. Brownists second exception against us about the entrance into a true church NExt they object against us the entrance into a true church Wee should say they have entred into the state of a visible church by voluntary covenant upon knowledge to advance the kingdome of Christ and so to have a right to the name of a true church and to the priviledges of it for us and our children but wee were forced in our first planting by edicts lawes and proclamations and yet admitted members and our posteritie after us by baptisme even of such of us as are not members indeed Put case this great plea were true at first yet may not an after mending of what was first amisse rectifie and confirme all Things may bee ill done at first which being once done may bee of force and being well carried may end with a blessing A child marries without consent of parents and it is wickedly done yet when it is done and sealed with the bed by free consent shall it not bee of force Nay doe not parents looke upon their courses and if they see a good carriage and good successe doe they not like it well and follow it with their blessings Shall wee make God an harder master will hee not love Iacob though hee got the blessing by deceit God purposed him the blessing and though hee got not the possession the right way shall his purpose faile God forbid yea let God be true and every man a lyar Iacobs unbeliefe makes not the faith of God of none effect So might God deale with us Hee purposed to us the covenant of the Gospell and wee came not to it the right way yet when we are in it in the place where it was said unto us ye are not my people wee shall bee called the children of the living God Put case a childe bee cut out of the mothers belly and come not the ordinary way shal the father when hee sees it live and thrive deny it to be his childe and conclude it to be a bastard So will our God deale with us But why should wee grant them this wee failed not in our entrance they can never prove it by the word of Christ A true visible church may bee considered two waies in the planting and in the reforming of it How wee entred into a true church in our first planting God knowes we know not from his word The sound of the Apostles went into all the earth and their words into the end of the world The Gospel is come unto you saith Paul to the Colossians and to all the world and bringeth forth fruit and surely it entred to us as it should by some Apostle or Apostolicke men to make our ancient predecessours a true church Before we were without Christ now wee know him Before wee were without the covenant now wee are in by baptisme Before wee were no professours now we are and God shewes mercy to thousands among them that love him and keepe his commandements and is their God and the God of their seede But this is not the state of the question now Therefore for the reforming of a church God would have this course As it was with Iob hee was first of Gods making and next by Gods permission of the Devils marring when he was full of botches and sores scarce knowne to his friends and loathsome to his wife All this while Iob was a true man as he was before though clouded with some fearefull fits of impatience But when God would lift up Iob againe hee did not make a new Iob but reformed the old he cured and cleansed him that hee might appeare like himselfe and his end was happy So God dealt with the church After it had covenanted with God at first it wanted no botches it was fearefully overspread with diseases But when God would have it raised againe hee doth not build a new church but reformeth the old Hee shewes our forefathers where they were at a losse that they had the faith of Christ in the articles and the profession of it in publicke festivities but with fearefull superstitions and vanities Therefore hee puts into their hands and the hands of his ministers the word of his covenant
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
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
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
kept back none of thy counsell I have not strengthened the hands of wickednesse I have loved the godly as such though I have hated their indiscretions as well as my owne J have been kinde and courteous to those that have ill rewarded me Onely this is the truth J have loved the Church of God amongst us and the whole governement ecclesiasticall and temporall If any thing have appeared harsh I have excused it aâ— I was bound I have not indured to heare publike scandalls to bee layed upon them I have opposed gainesayers with earnestnesse of spirit others will say like a man but J will say and J am sure like a minister This hath fallen upon darke melancholick high lookt and sowre natures and so hath suffered a disgust Some have beene sowred but sweetned againe with the trade of the good word of God and the practise of affability Some have beene estranged till this contracted folly hath beene digested Some have complayned of chiding when my nature can chide nothing but sinne and disorder and some have hardned themselves in error and schisme To crosse me I feare and my tenets for the Church they have revenged upon themselves What these few will gaine in the issue I doe not know This I doubt that they will repent if greatnesse of stomack will let them looke backe againe when it is too late But for you my good people in whose hearts God hath writ mee by the preaching of Christ and his truth ye have not so runne in vaine Ye will not be deluded with their pretences and sweet words Yee have heard formerly from me all these grounds and oppositions of Brownisme which here J present unto you and here have J thus addressed them for you that they may keepe you from that snare of simple ones and that they may ever lie by you when J am dead and with my Christ to keepe you upright in the waies of our blessed Church I know that some of you beare a deare and tender affection to these few seduced ones though now they will not heare you Ye have lived in the same Church together like friends ye have delighted in the same word of God prayer and sacraments yee have sweetly comforted one another in the private communion of Saints and ye see that still they seeme to live unblameable lives towards men and that they pretend to delight still in the word of Christ which is the onely rule of salvation These things will give great advantage to them to worke upon you and to you to keepe intimate familiarity with them But in the feare of God I beseech you take heede weigh well what in this discourse J say and God give you understanding in all things Jt is no small charge to unchurch a church to unminister a ministery and to unworship a worship They must be sure of their hands that they can and will answer it to Christ with confidence when they have done it To doe it with a trembling heart is to doe it against conscience To doe it with full assurance of understanding is to doe it with sure warrants and precepts of Christ If they have such against our Church I am sure we shall finde them if not let them goe if they will but follow not them in the breach To keepe you out of it I have done as J doe and to gaine them too if they will not bee resolved without grounds J am sure they shall have no iust cause to except against my dealing with them They may except against me as an English Priest and Bishops creature as I heare but shall never against my course with them I have dealt with them with matter more then with words and because they pretend to two things to the scriptures and to conscience and I know a third thing in them weakenesse Therefore have J dealt with them accordingly J have compared scripture with scripture to finde out the truth but cannot finde theirs I have dealt conscionably with them in fighting with that onely weapon against them of their owne choosing the word of Christ And because they are weake I have not shewed my selfe a man in giving them any bitter language or exasperating termes As the barking of one dogge begets the barking of another though it bee against the Moone so is it with high words and therefore it were glorious and above a man if it were layed downe on all sides and partakings But as the waves of the sea when they meete not with a rocke but with the sands they returne backe-againe with a watery flash so have J done by them that all our matters may be done in love Indeede I have taken their affected name out of their mouthes separatists and given their right one unto them Brownists and this J have done out of conscience I finde by experience that the word Separation doth winne to their cause For when people of strong affections and weaker Iudgements doe reade of the necessity of separation in the scriptures and can not discerne how we have made separation from heathenisme and when we have beene thrust out of Rome because wee were unwilling to bee so bad as shee have maintayned our just standing from her in a divided way they have beene willing to hearken to a separating plott Therefore Browne being the leader amongst us to this breach if now time hath not made it worse then he intended it J can not nickname but inconscience call the childe after the fathers name Jt was Christs course ye are of your father the Devill his children ye are and so must I. Jt is true also that afterwards yee may finde some opinions gone against that are held by some that keepe Communion with our Church as of a true Church But I am sure they are the Brownists opinions also to whom I speake All that I can say therefore for that is this Jt may bee that some of you know or have heard of that Noble Moralizers fable of Amphiolus who when hee was in all his military accoutraments to give combate as hee thought to Argalus a Knight of the Sunne This mans wife dressed her selfe in her husbands armour and gave her husbands enemy meeting Amphiolus encounters valiantly gave a wound in the necke closeth overthrowes and gives a mortall wound in the body But when hee opened the armour viewes his Conquest and saw it was faire Parthenia Argalus his wife he could have no comfort of the day it became not a man so to ruine a woman Such is my case heere J say as a father of old I dare not write against a Bishop of my communion the love of brotherly peace is glorious in the Church even among men that otherwise differ in opinion But if they put on the armes of an enemy because they will bee so with whom I fight for truth I cannot helpe it if they meete with a blow though I glory not in it yea am sorry that there should be any such cause I
lashed who would rashly father it to such a breach yea and they tell us that they will have their name from scriptures not from men and will be called they of the separation In this I am yet glad that they love the scriptures more then men and I humbly pray that all that would be accounted good men would not tell us what this good man and that held and said but what Jesus Christ hath left to be held in the sure word of God that their faith may not stand in the wisedome of men But yet before we believe them we must know in what scripture their name of separation stands We reade indeed that God saith to Israel I am the Lord thy God which separate you from other people which Salomon thus expounds thou didst separate them from among all the people of the earth But are not all christians separated thus as well as they from Iewes Turkes Heathens Israel was not separate from raigning sinne and sinners but for profession and service of the true God For even then God said of them yee have tempted me these tenne times and have not harkened unto my voyce this evill congregation are gathered together against mee thou art a stiffenecked people thou hast provoked me to wrath and I was angry with thee to destroy thee and I hope all christians are of no worse separation then this We reade againe that Paul at Ephesus departed from the wicked and separated the disciples It is well it was an Apostle who had an universall Jurisdiction by immediate Call and not private persons who may not doe as hee It was well it was Paul who went to Jewish synagogues to have spirituall communion and preached none other thing but that which Moses and the Prophets did say should come to passe and not his owne dreames But for his separating the disciples we reade he separated them from divers not from all and that from those that were hardened and believed not and spake evill of faith in Christ before the multitude as the text saith What is this to our church wherein they cannot find one member that believes not in Christ at least doctrinally nor one that speakes evill of the way of believing in Christ though thousands justly speak evill of their way which is the thing in question Wee reade also againe that renowned place come out from among them and be yee separate and touch no uncleane thing and I will receive you saith the Lord. For what fellowship hath righteousnesse with unrighteousnesse and what agreement hath light with darknesse But this will not affoord them the name of separatists neither Looke to the persons that must be separated from They are heathenish Infidels unbelievers Idolaters in utter darkenesse and so not acknowledging the true God And are wee in the church of England such Doe wee not prâ—fesse saving truth Doe we not look from the first to the last to bee saved onely by Christ If any professe they know God and by workes deny him yet shall not all things be pure to them that are pure Looke next to the persons that are charged to separate They are the christian Corinthians to whom the Apostle gives sweete words The church of God called to be saints a gracious people by Iesus Christ called to the fellowship of Gods son in Christ Christs owne begotten in Christ Iesus thorough the Gospell the seale of mine Apostleship in the Lord whom I praise because yee keepe the ordinances and who are full of godly sorrow with the signes of it yet will these Corinthians justifie the church of England by their wicked vices both in publicke and in their private meetings as I shall if God please shâ—w hereafter Consider now that this christian church which was commanded to separate from heathens in their Idol-feasts and abominable atheisme was yet in something worse then the heathens themselves yet doth hee not teach them to separate one from another in christian duties of piety and charity but to redresse each other as they could and onely to separate from the heathens that they may be all knowne to be professed and not dissembled christians Looke lastly to the matter the Apostle treateth of It is to warne christians from having fellowship with the unfruitfull workes of darkenesse and to reprove them in their places in word judgement affection and conversation That with which they must have no fellowship Paul termeth unrighteousnesse darknesse Belial Idols The way whereby they may have fellowship with them he termes yoaking concord partaking and agreement And it plainely appeares that it is as murh as if he had said yee that are christians must not be with the unrighteous men of darkenesse sonnes of Belial and Idolaters as if ye were yoaked in their society living at one partaking and agreeing with them in their wicked course How I pray can they raise a name of separation to themselves from hence except they can prove that all of us live in unrighteousnesse and darknesse in league with Satan and in idolatrie and that we as paires and couples are linked together and partake of these evils or how can we justly give them that name of Separatists except wee will grant our selves to bee such let them bee from their first father Brownists and because they will be of the number and manner of those some that forsake the assembling of our selves together therefore let us with a good conscience and as quiet a spirit as their cause will permit examine their grounds by the word of God SECT 6. Of the Brownists opinions upon which they forsake our church 1. Because we are not a true church These grounds of Brownisme they referre to three heads to wit our church our ministery and our worship 1 They deny us to have a true church 2 They deny us to have a true ministery 3 They deny us to have a true worship If this charge were true surely they might say as David to Eliab Is there not a cause But whether it bee not most false let a good conscience guided by the word of God Judge First they deny that wee have a true church And though wee being in possession and they labouring to cast us out we might put them to the proofe yet shall I by Gods helpe tender them this one reason among many to prove that we have a true church Where there is the true matter and form of a true church there is a true church For this cannot be denied that the matter and forme of a true man make a true man that is the body and soule united so must it be in the church But our church hath the true matter and forme of a true church and therefore is a true church It is denied by the Brownists that wee have such matter and forme and it is proved thus first for the matter The true matter of a true church is such as professe saving
the question meddles not with the judgement of God who by his sure omniscience knowes who are reconciled to him and who not nor with the judgement of the conscitnce of any reconciled persons who by the assurance of faith or hope may believe or hope that they are reconciled for this is Gods tribunall but with the judgement of the church which under the sacrament of charity as it was termed of old by the harlots words and actions may judge the best and so this parr of the question is utterly void For I never yet knew harlot but would confesse and lament her sinne and promise amendement before her bastard was baptized and so give a ground for charitable hope The second limitation is till shee bee publickely reconciled to the church scandalized from which by her fact shee hath cuâ— her selfe off In which foure things are to bee pondered First the manner of her reconciling which is required by the question in the open church But what if she be ready to be swallowed up of sorrow Shall wee not have the church to apply her power of mitigating indulgence shall we have nothing but extreamitie Did God allow in the time of the law that if an oxe did kill a man by the masters negligence there might bee a commutation of punishment from death to a ransome of mony and will wee in no case have a mitigation of rigour from the open church when yet Justice may bee done and that with more good sometimes both upon the partie and others by charitable and indulgent acts Secondly the persons offended are the Church scandalized by which the question meanes not the Catholik or nationall Church for with both these the harlot may be friends still because they cannot take notice of every such fact to bee offended by it But the particular Church and assembly united by God and the lawes for the professing of saving truth Thirdly consider then the danger of the harlot offending shee hath cut her selfe off as the question implyes but consider how she hath cut her selfe off and how farre shee hath not cut her selfe off by excommunication ecclesiasticall for that is not in her power and the Church hath not yet proceeded against her but by excommunication morall by the wickednesse of her fact which makes her censurable both heere and hereafter in an high degree if she repent not heartily But how farre hath she cut her selfe off Not from the visible Church for she still professeth saving faith and would not but have the benefit of it for much yea shee still hath the character of Baptisme which is the outward marke of a Christian for otherwise upon her reconciliation she should be baptized againe which surely the question intends not but from two things in the visible Church first from the inward comforts of christianity till shee repent unto life For I thinke it will not bee denyed but that shee may doe this before ecclesiasticall indulgence bee applyed unto her upon outward submission And secondly from publike communion with the visible Church in some holy things when she is proceeded against till shee hath outwardly in the congregation confessed her fault if neede require and promised amendment In some holy things I say for I answer none will deny her a right to reade the word of God or to heare it read to heare good exhortations and instructions or to pray in private which yet are the acts of a true Christian Fourthly consider the remedy of this danger her reconciling to the Church by which we must not vnderstand her returning into favour by communion with the Church in repentance unto life and the faith of the elect for no man or men can judge certainely of these but onely returning into favour by communion with the Church in profession to have them The question being thus stated wee may the more easily conceive and give satisfying answers To the first whether Bastards are baptizable I answer the bastards as other children of Iewes Turkes and Infidels are not but the bastards of professors of Christianity are for these two reasons First because that which gives right unto the parents gives right unto the children in the parents right for when the parents professed the faith of Christ the Apostles did baptize them and their children if any such were in the houshold But profession of Christianity gives right to the Parents for if men doe but professe their faith in the Trinity they are baptizeable and therefore the bastards of Christans are baptizeable Secondly because the children of Christians are baptizeable but bastards of Christians are the children of Christians for otherwise such parents should be rebaptized therefore they are baptizeable To the second question whether men ought to stay their baptisme till the harlot be reconciled unto God in the open church which is justly scandalized by her fact and from which shee hath dismembred herselfe by her misdeed I answere first to the grounds of the question in limitations and next to the question it selfe To the grounds of the question I answer two things First that her fact hath not so dismembred her as to make her no christian For let me aske doth a vaste sinne so cut off from Christ that it doth unchristian a man or woman I doe not aske this to move any man or woman to flatter themselves in such a case For such have just cause to doubt whether they are univocall members of saving Christ neither can they know by assurance of faith whether ever they shall rise againe because God saies to no man sinne and my grace shall helpe thee up But I aske it to shew the hope and charity of the church about such wicked professours of christianity Besides if her fact had made her no christian shee should be rebaptized but shee hath still the character of baptisme and hath right to the inward comforts of it if she repent and so in her state and right her bastard hath a right also Secondly I answer that her scandalizing of the church where shee lives doth not deprive her selfe or her childe of the right of christianity As for her childe the scandall was given by the mother not that who is a sufferer in the shame of the sinne not a doer in the worke of it As for her selfe though her scandall deprive her of the best comforts of christianity till she repent yet not of a right to some of the outward priviledges of Christianity whereof the baptisme of her childe is one And this the rather because an harlot amongst christians having a bastard and not professing her selfe sorrowfull and that shee doth believe in Christ is not for ought I know or have heard to bee found what ever her heart be Now secondly to the question it selfe I answer that no man either in that church or over that church ought lawfully to stay bastards from baptisme Because they that are in the covenant of Christianity
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
of substance and in matters of circumstance In matters of substance it hath power to governe it selfe by ordering concerning the Word Sacraments and Prayer so as to make them most comfortable concerning Church Offices from time to time and duties of charity concerning the Churches censures publike assemblies and oversight that all these bee done to the honour of Christ and advancement of religion In matters of Circumstances it hath power to ordaine some outward rites and ceremonies for the outward carriage of Gods worship In the Church of Antioch there was a question a-about Circumcision an uselesse because dying ceremony then The Apostles Elders and brethren at Ierusalem by their consent and to encourage them in grace consulted about it and delivered their judgement as a rule for the Church to follow They disanulled the ceremony of Circumcision in those Churches troubled and establish others for a time as abstaining from meate offered to Idoles and bloud which yet in themselves were but things indifferent For meate commendeth us not to God for neither if we eate are we the better neither if we eate not are wee the worse Againe in the Church of Corinth there was a custome which grew to a publicke order in the Church of covering and uncovering to signifie the headship and soveraignty of the man and the subjection of the woman This was countenanced by the Apostle for the peace of the Church and other otders established Yea when he purposely treateth of acts of ordinary and extraordinary worship hee gives them rules for the government and outward carriage of them let all things bee done to edyfyng and let all things be done decently and in order Thus in matters of substance hath Christ made his Church able to governe it selfe by particular rules and in matters of circumstance by generall rules of edification order and decency Secondly he hath also made Kings prime officers to advance this governement in their places That hee hath made them Church-officers must be thus taken up Not strictly as Ministers who have the highest hand under Christ in the Word Sacraments and keyes of censures Ecclesiasticall but largely as those that are to care for good order about them The offices of ruling and governing which Paul speakes of cannot be proved not to belong to them They are Ministers for our good and our good is not chiefely civil I hope but spirituall The Apostle would have us pray for them that we may not onely live in civill honesty but in Godlinesse to bee countenanced and established by them Surely being members of Church they cannot but be chiefe ones too as being Christs Lieftenants who according to his promise are to bee nursing fathers and their queenes nurcing mothers who have their authority breasts and duggs to reach the neede of all under them to cherish and feede the Church of Christ according to his rules It is true they are servants to the Church and all good Kings doe so acknowledge themselves but not to be equals or subjects to the members of the Church but to make their prime authority serviceable to the advancement of the Gospel for the salvation of Christs people Hence is it that God hath given them a sword that when they oversee the waies of the Church within their reach they may maintaine the rights of it and by a coactive and coercive power suppresse the opposites for without this they cannot be the ministers of God for our good But say the Brownists wherein stands this office of Kings in the Church and over the members of it I answer first in calling of assemblies both civill and sacred The two silver Trumpets wer given to Moses the magistrate and least we should looke upon him as some extraordinary person we see that right maintained by Ioshua David Solomon Iehoshaphat Hezekiah and Iosiah Secondly in abolishing false worship and establishing true as we see in Asa Iosiah Hezikiah Thirdly in looking to the ministry both that it bee sound and good as Solomon who thereupon deposed Abiathar and put Sadock in his roome as hee performed other acts of justice by royall authority and Iehosaphat who sent his princes to see that the Priests and Levites did teach the law of God in their cities and that the ministery bee maintained according to the honours that God hath bestowed upon them as Solomon Hezekiah Iosiah and Nehemiah Fourthly in causing the people to serve the Lord as Hezekiah and compelling all that were round in Israel formerly professing Gods religion to seeke the Lord as Iosiah and Asa Their people were in the house of God committed to their charge and they will see them to live according to the order set by God Lastly in appointing consistories for the well ordering of the people as Iehoshaphat who set over the Levites and Priests and chiefe of the families of Israel for the judgement and cause of the Lord at Ierusalem All this is true say they of the Jewish kings who were types of Christ but wee reade of no such officers in the new testament These men are liberall in making types of Christs kingdome but I wonder whence they will prove it what word of Christ will they bring for it It is true that in some things some of the kings of Iudah were types of Christ as Salomon in his name and building the the temple and David in his troubles and victories and as hee was a king and a prophet but that all the kings of Iudah were types in their governements over the church and state even Saul himselfe when God made him head of the tribes cannot bee proved for Gods truth And whereas they talke of no such officers in the new testament Say it bee so there were no christian Magistrates while those scriptures were in writing and Christ knew them to be sufficiently instructed in the old This is a sure rule that what is warranted in the old testament and not contradicted in the old or new may as the warrant goes either by precept for things necessary or paterne for things lawfull goe for currant still But seeing the new testament saith that wee must pray for kings that by their authority wee may live in godlinesse as by those that are over us for our good spirituall and temporall surely they have warrant enough to use their power over all their people to advance godlinesse and the good of religion as well as justice But say they it is for Christ not for kings to appoint orders about his worship This is true for substantiall orders for these thas are in the will of Christ may not be altered but for matters of circumstance which concerne time place and outward forme not determined kings are bound as supreame members of the church over which they are to use christian consistories to order them so as may agree to the condition of
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
by authority iâ— the face of the Church who of conscience ought to consent and beare witnesse to the doome First the act of an Apostle Deliver such an one unto Satan it may be that he might have power over his body to torment him as appeares in the Stories of Ananias Sapphira Elimas Alexander Secondly the act of a Bishop put away from amongst you that wicked person that being suspended from the preservatives of his soule in the visible communion of Saints he might have a way to bring him to godly sorrow And thirdly the act of every godly Pastour to mourne that if any be called a brother and bee a fornicator or covetous or an Idolater or a rayler or a drunkard or an extortioner with such an one eate not that is be so farre from countenancing of him in his sinne that yee take him not into unnecessary familiarity Now how from hence can be picked a popular government of the Church God knoweth I cannot yet reach But yet say the Brownists you may reach thus much to confound you that if Paul would not have you eate with such wicked brothers much lesse would he have you to receive the Sacrament with them for he hath more care of his owne supper than of ours This is certaine that God hath a greater care of his own Supper than of ours and therefore though he be willing that all should come both good and bad yet if they come and stay bad and hee come to try them they shall bee bound hand and foot and cast into hell It is certaine also that wee must have a great care of the Supper of the Lord as we can in our places private persons by private communion of Saints Presbyters by publike preaching by Word and Doctrine and by private exhortations as they can and Church-Officers by presentments and punishments fit But it doth not therefore follow because wee may not eate with them that is converse familiarly and unnecessarily with them that therefor we may not eate the Lords Supper with the Saints because wicked persons are there Their wickednesse we countenance when we keepe company with them our goodnes they countenance when they come into publike communion with us we have no need of their eating with us they shew their need of their eating with us in the Sacrament when we have no power to keepe them backe Yet say they still wee have power to keepe them backe for Paul speaking of the incestuous person saith sufficient to such a man is this punishment which was inflicted of many therefore the whole Church had power and used it against him It is true it was inflicted by many assessors and conseÌ„ters to his doom but not as prime executors of that doome The Apostle saith that the Saints shall judge the world by way of life witnesse consent and approbation yet is it not Christ that is the Judge of wicked and good So though this punishment was inflicted upon him by many by way of consent and approbation yet was it primely inflicted by Paul and his authority in those that declared it Thus have I satisfied my selfe if not others in this point concerning the power of governement which lies not in all the congregation for execution and prime officiating but in the chiefe governours who beare the place of Paul and the other Apostles SECT 13. Brownists exceptions against the persons governing in our Church and against the exercise of their governement PVt case that the power of governement were not in every particular congregation yet our governours are not to bee allowed yea to be banished the church say they They are farre from the sweete moderate spirit of Melancthon one of the blessed reformers who so the Pope of Rome himselfe would have admitted of the Gospel of Christ in truth would have permitted his superiority over Bishops by humane right for the peace and common tranquility of christians under him But nothing will serve these people but the damnation of the Pope and the shame and confusion of all Bishops one and the other And there are three things principally in them at which they except and against which they stumble 1 Their name 2 Their degree 3 Their jurisdiction Why say they should they appropriate to themselvs this name of Bishops which belongs to all other Pastours as well as to them There is good cause for there are two sorts of Bishops first ordinary Bishops such as were all the Elders of Ephesus These must not bee blinde watch-men for if they see not they cannot oversee They must not sleepe and bee secure they must have a great care to keepe safe those that are committed to them that the enemy come not and sowe tares Secondly there are extraordinary Bishops such as have precedence jurisdiction not onely over the flock but over the elders and presbyters which are called Angels such were Timothy and Titus the first ordained Bishops of the churches of Ephesus and Creta as appeares in the postscript of those epistles Which though haply they are no part of the canonicall scriptures yet are they authenticall records of matters of fact to help our understandings in the needfull stories of thâ—se times without which we may think amisse From these they justly assume those names which have beene given to men of their order ever since the Apostles dayes But put case they could not make such aclaime if there be the office shall we quarrell about the names The first man that ever found fault with the name would fame have been a Bishop himselfe but when he found himselfe crossed he comforted himself with this that yet as he was a Presbyter he was equall with them But let no good Christians be unquiet for names if there may bee an agreement in things named The Apostles were called Deacons in Gods language yea and Christ himselfe who came to that end Christ is called the Arch-bishop and the Apostle of our soules The Apostles are called Elders and Elders were called Apostles and Bishops are called Angels What matters it then for names if wee can agree in other things But say they wee doe not agree in other things for these Bishops are in a degree above Presbyters and so there is an unequall ministery in the Church of Christ which should not bee Now surely they have had this from the Apostles dayes yea the scripture mentioneth a superiority in the ministery of the Church first Apostles secondarily prophets thirdly teachers And this is a sure rule that such a ministery as is most like the ministerie ordained by Christ it not being denyed unto us expressely or by consequent and another commanded may be lawfully maintained by us as Christs ministery But such is an unequall ministery in degree as Prophets Apostles Evangelists Pastours and Doctours one above another in larger authority gifts for those that were called
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