was come home to God command Iudah to serve the God of Israel Did not Iosiah cause and make his people to stand to his covenant to serve even to serve the Lord our God Is it not lawfull for good Princes in reforming to follow these examples may not they binde their people some way by oath bond subscription or taking and giving hands for better performance of duties of religion why may not our good Princes follow those old patternes in reforming They say because it is not found in the new testament Bee it so yet it is found in the old testament and not condemned in the new nor any other order prescribed in such a case Surely seeing in this new devised way they will bee tried by none but the new testament they shall be cast at this bar in their own courses Let them give but one text to prove any man called or ordained to a Pastours office in the church by a company of private men alone and I shall give them another text to prove any thing they please I can yet reade of none but Apostles Evangelists and the eldership that made ministers there If they can shew no text I am sure they have no such Pastours as they ought but I am sure we have true kings who have power in reforming to compell wicked people to be better then they are because they beare not the sword for nought Yea but say they lastly put case they entred upon necessarie knowledge that they made a covenant in receiving the word and sacraments that they were voluntarily or forced yet lawfull professours when they stated a visible church yet they were many of them baptized when they were the seed of them that were not members of the visible church Conceive it thus If a man be a member of the visible church then his children have a right to baptisme before they actually professe the faith by vertue of that promise I will be thy God and the God of thy seede But if hee bee not a member of a visible church as a Iew Turke or Pagan then have they no right to it before they actually confesse as the Eunuch did Now the Brownists keeping a great coile about the jointing of members into a church as if it were all one to be jointed into the body of Christ coapted and fitted to our head Christ for life and salvation and to bee a member of the visible church in outward communion and fellowship of Christ for the outward priviledges of the church they have I say espied among many others this one crime in the Dutch and French churches that they baptize the seede of them that are no members of the visible church much more when they looke upon us whom they account not members of a true visible church must they quarrell if all bee of his mind if our first reformers be not members of a true visible church and yet their children are baptized before they are of yeares to professe their owne faith SECT 9. A question by the way about baptizing Bastards of impenitent Christians I Confesse I never yet talked with any Brownist about this particular yet because I finde too many conscious people hanging after forraigne novelties and gazing upon with admiration the membring and dismembring in visible churches who when they heare of Christians lawfully begotten children denied baptisme beginne to wonder that christians bastards should be admitted Therefore to cleare both as God shall in able I shall labour to satisfie others as I have done some in this question whether bastards are baptizable while their mothers are in their sinnes of adultery or fornication and whether men ought not to stay their baptisme untill they be reconciled to God in open church which is publickely scandalized by her fact and from which she hath dismembred her selfe by her misdeed In this I finde two questions inwrapt in one whether bastards are baptizable and whether men ought not to stay such baptisme till the harlot bee reconciled to God and this be done in the open church scandalized from which by her fact she hath cut herselfe off by her sinne I shall first labour to state these questions and then the cases will more easily appeare The estate of the first may be thus set By bastards such children are meant as come not into the world by lawfull acts of marriage and by baptizable is meant such as have a right to the sacrament of baptisme in the church And the question is not whether bastards in generall are baptizable for so it is certaine that all are not as the bastards of Iewes Turkes and Pagans who have no right to baptisme but by personall confession But the question is whether the bastards of the professours at large in a christian church which is in covenant with God for the outward priviledge of the church at least have right to baptisme of these the inquiry is because in the second part of this question is spoken of the mothers reconciling to God in the open church offended The state of the second question must be laid by considering two things 1 The persons enquired of· 2 The duty of these persons The persons enquired of are Men and it is too generall a terme For it cannot meane any men of that assembly where such a bastard is presented for they have no authority knowne to mee from scriptures to meddle in any censure ecclesiasticall These onely are to meddle heere who are sent and inspired with delegated service and mininistery from Christ either immediately or mediately Neither can it meane the Pastors and deputed teachers of that assembly for they have but a dependent authority according to the lawes of Eutaxy and good order in the church Presbiters under Bishops Bishops under Synods Synods under Councels and Councels under the word of Christ in plaine scriptures Our highest appeale is to our head Christ Iesus For if ordinary Pastours had such independent power in such cases thinke whether it would not set up a Pope in every parish especially considering that wee have neither precept nor president in all the new testament of such power given to any assembly or Presbiter that ever I could yet finde By men therâ—fore wee must understand the publick governours of that church that is the King Prince state Bishop and convocation by their lawes ecclesiasticall for the good of the church The question enquires of those in respect of order decree and command and of these in respect of Canons and executions accordingly Thus I take up the minde of the question or else I know not what it would have Next consider in the question the duty of these persons whether they ought to stay bastards from baptisme By this two things may bee meant denying baptisme but no man would utterly exclude such and suspending baptisme and of this is the question for it makes a double limitation first till the harlot be reconciled to God In this
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
and continue in our fellowship with glorious comfort Put case we had no power to purge wicked livers must they presently say Depart from me I am holier than thou They should beare onely their owne burthens in sinne and one anothers burthen by compassion toleration charity and meeknesse By rash separation the correction of the wicked is not furthered but hindred for when they see themselves contemned they are put further from the Kingdome of Heaven and made sevenfold the child of Hell more to the hazzard of all But the truth is we have excellent power for both these workes Though not in all the members of every particular congregation as they meane for then no man could perish in the gaine-saying of Core whose mutiny was because he could not be equall to Aaron whom God appointed his superiour yet have wee it in every Diocesse where lawes are made not by one but many for the ruling of all under them And if persons were not sometimes in fault more then offices who yet seeme worse through the impetuous carriages of those that speake evill of governement and thinke it as easie to rule multitudes as a few in a Parlour wee might be easily as happy in our power as all the Churches under Heaven Then I pray tell me say they the reason of two things why ungodly men are not cast out and why your excommunication is thundred against good men meaning Solution 1 themselves The reason of the first is because good Canons are not observed Were Bishops never so good and their officers never so carefull under them yet if Church-wardens that should upon the oath of God present scandals thinke thus I shall be accounted a troubler of my neighbours our presentments come to nothing but to make the court rich to present the poore brings but charge to the parish meaning his owne purse no man can observe all the Canons or it is better to punish them before the civill magistrate out of prejudice to courts of spirituall judicature then is it impossible be the governement never so good that wicked men should bee cast out But if Church-wardens be as the house of Cloe to Paul to give true information and to open the eyes of the not-seeing judge they shall soone heere as of that incestuous person Cast them out But the truth is this question neede not be moved by them seeing they see more cast out in our Churches then in the Churches of Corinth whereof choise of wicked members we heare onely of excommunicating onely one beast To the second quaere I answere because it Solution 2 may fall out so in all the societies in the world that a good man may not be a good citizen nor a good member of a visible Church If then they are cast out it is not for goodnesse but because they are not good enough There is a double goodnesse a certaine goodnesse and a controversal goodnesse which is so judged of some good men but not so of others as good as they No good man is cast out by us for certaine goodnesse but for controversal which ends in stirres and tumults and then I would they were cut off that trouble you saith Paul Againe there is a double goodnesse in the thing it selfe and in the carriage of it as Iobs cause was good yet he carried it badly and therefore before God received him to his favour he was driven to abhorre himselfe and repent in dust and ashes No man by us is cast out for any good thing but for his undiscreet and bad carriage of it A man doth not onely love the meate but the dressing of it so doth God the manner as well as the matter and so doth the Church If therefore the carriage of goodnesse end in faction and turbulency the actours happly may bee justly cast out for a time to make them more humbly wise Yea but say they such good men as were persecuted for our consciences by the Bishops and their instruments with their curses and prisons when wicked men are spared It may fall out so justly in three cases when wicked men confesse their faults and they deny them when there is publicke cognisance by a cleare and open law against their faults and not against the other And thirdly when one disturbs the publike peace of the church more then the other For as it is well said in a Common-wealth some smaller offence hath heavier punishment as breaking open a poore Cottage where no goods are lost or person hurt then the stealing of some cattell which haply are more worth because the publike tranquility and peace of subjects is more hurt so also is it justly in the Church when publike peace is in hazard But is the sinne of separation so great that it should be punished more then blasphemy perjury whoring drunkennesse say they All these and other sinnes are detestable and by all lawes fall under great censures and finde not the spirit of meeknesse but the rod when the sleepy consciences of Officers will present them in due course of Law Yet the sinne of separation is very great It makes men throw durt in their mothers face and defile their fathers and brethren It stands and pleads it own justification in despight of government whereas the other are selfe condemned wretches It sowreth many quickly under shew of holinesse whereas the other are abhorred by a naturall conscience It begets divisions which breed thoughts of heart and proud contentions whereas none will contend in defence of the other yea it shakes the hearts of men in Religion making them to doubt whether any Religion be good For while they see these that are reputed good men to be so divided the adversary triumphs the scoffer mockes but the serious Christian that knowes he must have a Religion to bring him to heaven knowes not which way to take His body is in one Church his soule in another his opinion in neither but as the wind of affection and the tide of well pleasing persons carry him whereas the other move him not one fooâ— in Religion For Religion gives holy and good principles If they be not sucked into make men better it is not because Religion is naught but because those that professe it are too bad as they will know in the day of our Lord Iesus Weigh but this throughly and you will not blame Bishops for the punishment of the vaine sinne of separation But put case say they that they did well in all their former use of excommunication yet when they make it base and vile in excommunicating for triviall and unworthy causes as fees and small portions of money to be paid by them that are not able to pay in this they sinne against the Kingdome of Christ Indeed if it be so through Bishops faults now verily there is a fault I know no Bishop in our Church but would willingly redresse it If
A TRIALL OF OVR CHVRCH-FORSAKERS OR A MEDITATION TENDING TO STILL THE passions of unquiet Brownists upon Heb. 10.25 Wherein is Iustified against them that the blessed Church of England 1 Is a true Church 2 Hath a true Ministry 3 Hath a true Worship By ROBERT ABBOT Vicar of Cranbrooke in Kent Mat. 11.19 Wisedome is Justified of her Children Hosea 2.1 Say to your brethren Ammi and to your sisters Ruhamah LONDON Printed by Thomas Payne for Philemon Stephens and Christopher Meredith and are to be sould at their shoppe at the signe of the Golden Lyon in Saint Pauls Church-yard 1639. REverendo in Christo Patri ac Domino Domino Gualtero Episcopo Wintoniensi serenissimae Majestati ab Eleemosynis Aureae Periscelidis Praesuli Clarissimo Domino suo intimè observando Robertus Abbott librum hunc quo Celebritas Anglicanae Ecclesiae ministerij cultus asseritur qui Ecclesiae matri ut pacifici amoris pignus dicatur ad perpetuam observantiae Justae memoriam ut magno in eadem Ecclesia Patri ejusdemque causae Patrono humiliter dat consecrat TO MY DEARE MOTHER THE MVCH HONORED HOLY AND BLESSED CHVRCH of ENGLAND DEare and blessed Mother thou hast been long pestered with undutifull yea unnaturall sons Sometimes they have beene superstitious sometimes prophane and for some yeares some that have professed themselves best to God have beene undutifull to thee It is an ill signe if children acknowledge a father and deny a mother that all hath not beene well Doest thou live in perpetuall adulteries and rebellions that thy children renounce thee Surely thy love is to thy husband alone Though when thy husband knowes of it and hee doth not mislike it nay gives thee generall allowance thou takest some ornaments and Iewels from blessed and good men yet is thy heart to Christ continually yea and all thy carriages are according to his will Many of thy worthy sonnes have vindicated this truth both against Rhemes and Amsterdame They could not indure that their mother should be called whore much lesse prooved so Amongst the rest I thy unworthy sonne have appeared in thy cause renouncing all the bloud in my heart that riseth against Christ and thee his spouse If I appeare of too mild a temper thou hast not begotten me of murthering mettle but of that word which makes us turne speares and swords into mattocks and sythes How soever I look I am sure I am thy child And if I have done thee any honour in this poore service I am glad if not yet I have done the best that I thought fit for these opposers and so with my humble prayers for the flourishing and increase of thy peace and truth I kisse thy hand and rest Thy obedient sonne to his utmost power ROBERT ABBOT TO THE COVRTEOVS AND CHRISTIAN READERS ESPECIALLY TO HIS OWNE Parishioners grace and truth and peace with the Churches of God in CHRIST DEarely beloved I have lived now by Gods gratious dispensation above fifty yeares and in the place of my allotment two and twenty full How unprofitably so ever in the dayes of my vanity when the world the flesh and the Devill bore sway yet through undeserved grace painefully ever since the weight of a peoples care was noticed to my conscience I have had great labours some watchings many strifes and contentions with my selfe and others about truth and godlinesse And though I have earnestly contended that the mouth of the oxe might not be muzled that treadeth out the corne but that J and others of Gods labourers â—ight live honorable of the gospell and at the Altar at which we serve as Christ hath ordained yet with a good conscience I can say as the Apostle I have coveted no mans gold or silver or apparrell I have loved and desired to spend and to be spent though the more I love the lesse I am loved of some few I know that J must lay downe this tabernacle and the time of my dissolution is not farre off Therefore doe I more seriously beginne to thinke of my state and doe set upon it to examine how I am like to be presented before the tribunall seate of God WheÌ„ I thinke of my sinnes and manifold infirmities I feare quake through the sight of the maiesty purity and iustice of God but when I think of Christ the mediator of the new testament and of the infinite value of his bloud offered in the dearenesse of Gods love and applyed rested on by faith which the holy Ghost in a saving measure hath given me I approach with confidence and the lifting up of my head But till that time come I lie under the expectation of flouds of sorrowes streames of temptations and other humane infirmities I pray that J may doe nothing that may dishonour Christ my master and that I may suffer nothing that may drive me from him and his service J know that the wasters of grace are strong and many and that no goodnesse is entayled to us without great care and vigilancy I know that sinnes and afflictions are the two great enemies of perseverance And though sinne be the most powerfull which yet through grace I have learned to trample upon with the constant acts of piety and charity according to my measure yet afflictions are my next care which if they bee slighted will make secret inrodes to hindâ—r peace with God My afflictions have not beene so weighty as millions of Gods deare saints have felt In this Gods grace hath beene marvellous because hee knowes my weakenesse to beare and my unworthinesse to bee a souldier in that warfare yet have they not beene so little as that they have not made me work enough It is grievous to bee slighted of them whom a man dearely loves and to have contempt powred upon that which comes in fulnesse of strength and tendernesse of affection to doe good Jt is hard not once scarce to be thanked for constant travels to edifie and save soules It is something to see respects fly abroad in full measure to strangers when nearer relations are forgotten But to bee persecuted by the tongues of those a man deserves well of and to be privily smitten of those from whom best incouragements are due will wound the heart of a David though he be after Gods owne heart J have of long suffered words of diminution and disparagement They have beene my meate drinke and cloathing Though when I have beene downe the wind of weakenes feeblenesse of spirit haâ—â— given advantage for a deepe impression yet blessed be God as strength hath appeared I have kicked at them with chearefulnesse though pride and folly hath sometimes misinterpreted this also I have often looked into the cause Lord what have I done Have I not lived like thy servant though with much sensible weakenesse have I not laboured in thy vineyard with all my strength have J not taught thy truth by taking heede to reading and doctrine yes surely saith my conscience I have
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
they must separate from a Church corrupted for want of I governement Yes say they that they must when governement is naught practise is answerable and better of either cannot be had I wonder what they would have done if they had lived in the times of the Judges when every man did what hee listed or in our blessed Saviours time when so many schismaticks and sectaries had rule and governement or in the Apostles time when Diotrephes used such tyrannical pride and usurped such authority that hee would not receive the very Apostles would they have separated I am sure that neither Israel nor Christ nor his Apostles did so Iohn did onely write to the Church about it And are these wiser then they No say they wee doe it not out of an opinion of our owne wisedome but out of conscience and for the glory of God and for Sions sake But take they heed every one that pretends to make the word of Christ his rule hath not these ends before him as he ought Gentilis that impious blasphemer of the Trinity when he was called to answer said that hee was drawne to maintaine his cause from touch of conscience and when hee was to dye that hee did suffer for the glory of the most high God And Paul when he was yet a Pharisee lived in all good conscience when naturall wisedome was his interpreter of Gods word Even so may it be with them O no they are sure of their hand they are taught of God and they must separate from such a wicked governmēt as ours is for conscience sake Why what is the matter let us in the feare of God heare the worst that wee may mend or bee obstinate I never heard but three things pleaded against our governement by them 1 The power of true government 2 The persons of our governours 3 And their exercise of our government We wil heare them in all to the last word and our good God give us understanding in all things for peace and salvation The power of true Church government say the Brownists is in the whole Church and in every particular member in body and not onely in the prime members onely In this they doe not onely fight against us but against al the Presbyteries in the world and so they pull more adversaries upon them then they will be able to withstand In this they beate downe at one blow that which hath exercised the wits of thousands without satisfaction to millions of consciences Yea in this they joyne hands with Corah Dathan and Abiram who loved not the governement of the best because all the congregation is holy every one of them But against whomsoever they fight and with whomsoever they joyne surely say they true Church government is in the whole congregation It is true that if wee consider the Church as a compleat body under Christ the head then the power of Church government is in the whole Church As the animal body is said to see to goe to worke to speake originally though subjectively and formally it is the eye sees the foot goes the hand works and the tongue speaks But that the whole body of Christ the Church catholike or particular for her part should have this power so as to have power to exercise it formally cannot bee made good from the word of Christ Before the Law Church government lay upon Adam Noah Abraham and the rest of the Patriarchs Vnder the Law it lay upon Moses and Aaron though to Moses was added by Iethroes advise seventy Elders not by Gods immediate direction though after they were approved by him Vnder the Gospel the gifts of power and government was bestowed upon some not upon all and the people never attempted any thing without the Apostles leave assistance and direction The Apostles ordained Elders and not the people without them The Apostles called for the Elders and conferred with them without the people The Elders did consult with Iames and Paul without asking the votes of the people and did a matter of weight for the peace of the Church from their owne judgements Yea and when the whole Church was with the Apostles and Elders in counsell these are preferred before them as their superiours who had their consent of love and charity but not of authority Therefore the people were not reproved for the disorders of the Church and Common-wealth but the Princes and the Priests according to which generall course we must understand those few particulars wherein blame seemes to bee layed upon the body of the people also For the people are still commanded subjection and submission to governours ecclesiasticall and temporall and are still called by the names of sheepe brethren saints houshold spouse children and the like whereas their governours are called Bishops Overseers Elders Presbyters Angels Fathers as termes of superiority It is true they are also called a royall Priesthood and Kings but not in regard of externall power of government in the Church but of internall power of saving grace to rule over their own corruptions that sin may not raigne in their mortall bodies which if they would exercise as they ought these quarrels might soone cease Noe say the Brownists these quarrels must not cease so long as we find in Scriptures the peoples power of government in the Church maintained For they instance in two high parts of government excommunication and absolution and they find the peoples power in both For Christ saith If thy brother trespasse against thee and he will not heare thee or more with thee Goe tell the church that is say they the whole congregation and as hee doth heare or neglect that let him be to thee either bound or loosed by excommunication or absolution Hence they argue thus Church is taken for every particular congregation where Christians live before this in body the delinquent that is obstinate must bee convented bee it lesse or greater and it hath a power in governement even in these things of highest nature therefore the power of government is in the people as well as deeply as in others Heere is their impregnable hold as they thinke and therefore they come upon us thus roundly Christ hath charged his Apostles and their true successours that they should teach all nations to observe all things whatsoever hee hath commanded them but you that are the ministers of the Church of England doe not teach us to observe all things for Christ hath commanded a forme of governement wherein all members should have publicke cognizance of offences for the advancement of the kingdome of Christ and you suffer him to be dishonoured and us to bee robbed of our rights and therfore ye are not the ministers of Christ neither is your Church a true Church of Christ Thus so farre as I can gather from them and conceive I have given them
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
appointed Surely the freedome of spirit stands not so much in freedome of words and in intention of zeale As a servant that delivers his masters message in his masters words may doe it with a free spirit So may a man pray when he takes to himselfe words and not coines them himself The best prayers are those that are delivered in Gods words and are our spirits stinted because we tye our selves to Gods words As Gods Spirit is not stinted when it speakes unto us by the Scriptures read so nor our spirits when wee speake feelingly to God by read Prayers Put case one man pray with a thousand that have large spirits will they say that their spirits are stinted because they are tyed up for the time being to his spirit so nor when wee pray with others Prayers Have wee a spirit better than the Disciples of Christ and doe wee know what will stint them better than Christ yet Christ gave them the Lords Prayer not onely to say after that manner when hee taught the Doctrine of Prayer but also to say when hee taught them the practice of Prayer But say they hath not God given every good Christian a spirit of supplication by which they have a faculty and power to pray The Disciples I hope were good Christians yet they say to Christ teach us to pray Yet know that there is a double power to pray An inward power by which the heart moves and goes out of it selfe after God Christ grace and salvation This power all good Christians have by the spirit of adoption whereby they cry Abba Father An outward power whereby they are able distinctly and judiciously to expresse the motions and desires of their hearts This power all have not and therefore have neede still to have further helpe and direction as our Saviour did helpe his Disciples But surely they may say the Lords Prayer is not a forme of Prayer taught his Disciples or us It is short and imperfect it hath no such glory in it as some other I may thinkâ— it though Christs word be say and none are tyed to this forme of Prayer alone Let all this stand till it be removed It is true it is short and in that is seene the glorious wisdome of Christ but it is most perfect We must pray all manner of Prayers Supplications intercessions and giving of thankes yet all these are comprehended in it Againe there is infinitely more glory in it then in all Prayers made by men If all Prayers be made they have their graynes of weight from hence It briefly comprehends them all and hath the best authority in the world The wisdome of God the son of God the beloved of God made it and expressed it with his tongue in such blessed order as men Angels cannot devise the like It is true that Christ saith say it but there is a saying with the mind and heart as well as with the tongue For there are two parts of Prayer the soule of Prayer when it is presented with understanding heart and spirit and the body of Prayer to helpe our fervencie as when we bowe our knees lift up our hearts with our hands and our eyes are lift up to God and our bones say Lord who is like unto thee and our tongues are the pennes of ready writers Yet hath not Christ tyed us unto this prayer only Christ himselfe hath other prayers beside this and the Apostles many together with the Church and godly particulars Yet by reason of the perfection of it both in matter order and words by reason of the sufficiency of it to supply all wants and by reason of our forgetfulnesse to aske all or halfe it is a sure and comforting way what ever wee pray to use it alwaies with judgement and understanding But say some of them it is of so large extent that wee cannot comprehend it It is true that it is of large extent and therefore we must labor for strength of judgmeÌ„t and memory to put it up from the heart that we may not tumble it over as the manner of some is as if it burnt their tongues But Christs lookes not that we should conceive of every thing in it every time wee use it As there are few prayers wee can make but are of larger extent then wee presently conceive as when we say the Lord sanâ—tifie your sickenesse unto you the Lord blesse you the Lord give you grace there are more things comprehended then presently meantâ— so in the Lords prayer and therefore wee must have docible hearts to understaÌ„d it better better and we must have wisedom according to our apprehension to apply it to severall occasions But say they this or any other stinted prayer are the very cut-throates of devotion and coolers of affections Indeed they are so to wicked hearts Children must bee pleased with novelties and wicked men loath Gods continued favours though it bee Mannah from heaven but if set prayers wrought so of themselves would Christ ever have given a set forme to his disciples Certainely they will be no enemies to devotion if Christians bee zealous and carefull in using them For the constant practise of the saints in scriptures commends them unto us in prescribed Psalmes and formes of blessing And such is the inequalitie of gifts dispensed by Christ unto his people that to some a prescribed forme is necessary when he hath not given them gifts of knowledge and utterance to expresse their desires in any comely way To others necessary too who are able fitly and fully to doe it in private yet are not so faced and tongued that they can doe it with confidence in publicke to all it is excellently usefull that they may not onely have helpe of their owne spirits but of the publick spirit of God working in his church to advance them forward to heaven It is a world of pittie that men that have some great gifts as they thinke should contemn them that have them not though haply they have others better then they To have a gift of expressing our desires in fit order matter and words is a comely ornament yet may it and doth often fall upon an hypocrite it is not of the essence of a saveable Christianâ— but to say wee know not what to pray for as we ought but the spirit helpes me publickly and privately with groanes and sighes that cannot be expressed to say thus I say and to feele the truth of it too is a note of a good Christian and can fall upon none but a childe of the kingdome of heaven But say they put case that others may be helped by set formes of prayer yet is there no reason that a Minister or Presbyter that hath gifts should bee tied to a forme of words Neither is he alwaies but that he should bee tied to common solemne praier as with us there is
exhort one another Oh that wee could alwayes walk in the presence of this duty and suffer the words of exhortation too The wicked will call one upon another to goe to hell why should not we to get one another towards heaven But how our forsakers will answer it to God I know not who cast themselves out of our assemblies in folly before they are cast out in justice and forgoe this whetstone of exhortation for a blunt sticke of their owne devising This I am sure they might be exhorted with us and learne to exhort others better from us then they doe to leade poore soules into the wayes of discord distraction and strife I have but one thing to thinke upon this text more and that is Pauls motive and inforcement so much the more because ye see the day approaching men complaine much of dayes and times but I am sure the worse they are the more had they neede to keepe the communion of Saints both publicke and private Evill dayes will come fast enough no man had neede to pull them upon himselfe If hee doe there is the day comming which will pay to the purpose without a pardon for all his sinnes and indiscretions All other dayes are our dayes in which wee eate drinke marrie give in marriage work play pray and heare and the like but this is the day with GODS marke upon it when all shall bee awaked and gathered before their JUDGE The thought of this day should sharpen us to love assemblies and call others to them because they are the ordinances of CHRIST the JUDGE On this day there will bee fulnesse of feares and terrours Fearefull sights of an universall fire throne and JUDGE fearefull yellings and cryings of desperate men fearefull accusations from heaven earth and consciences and the fearefullest sentence that ever yet passed Goe yee cursed Therefore had wee neede all our lives to get something to comfort us against that time for it is an evill time to the wicked On that day will there bee an expectation of comfort or discomfort for ever and ever upon all that wee have done either in our assemblies or out of them On that day wee shall heare such accounts as wee have never heard as how wee have willfully sinned in every secret In the secret of our understanding will affections judgements consciences corners woods and denns How many assemblies wee have neglected How many wee have prophaned in being no better How many in our power wee have not exhorted How many have exhorted us and wee have not answered and followed On that day shall I bee judged if I have taught you to acknowledge our CHURCH a true CHURCH our MINISTERY a true MINISTERY and our WORSHIP a true WORSHIP against my judgement and conscience according to the rule of CHRIST so farre as I am come yea and I shall bee cast also And on that day shall our forsakers escape scotfree shall they not passe a strickt triall and examination Have yee had a care to keepe a Christian state to CHRISTS honour Have yee loved publicke assemblies to that end and use Have yee not forsaken the assemblies of CHRISTS people for no just cause Is not that a true church which professeth the name of Christ according to his word whereto it submits as the rule of the religion it hath Is not that a true Church which enters covenant with mee as all the Christians in the World by entring into my schoole by Baptisme Is not that a true Church which acknowledgeth mee onely head for supreame rule and under mee my liefetenants and chiefe officers to governe according to my lawes general and speciall Is not that a true Church which rejoyceth in good members yet dare not forbid wicked hypocrites from the outward priviledges of my feast because I have commanded her that good and bad should bee called Is not that a true Church which hath the power of governement in best and wisest when I never commanded that whole assemblies should ever have an independent power to doe according to voyces which cannot but bee the authour of schisme Is not that a true Church which doth exercise governement according to my patternes and rules insâ—rting things in order ordaining teachers and casting out unworthy beasts as information and conviction could bee justly had Have you forsaken such a Church to set up a Church of your owne devising which hath never beene from my time downeward to ordaine Pastours and Doctours that are not able to divide the word of God aright to cast out or keepe in according to the voyces of two or three men or women which may out of selfe-conceit and pretence of my word presume to bee a Church contrary to my will What Ministery have you forsaken A ministery that hath beene honoured by the bloud of blessed martyrs that are no wooden Priests but whose breath hath blowne away Romish tyranny idolatrie superstitions and falsities which dishonoured mee and my offices a ministery that hath gained soules from heathenisme and prophanenesse in their turnes and moved by my blessing effectually to serve the living and true God even to thousands and millions What worship have you forsaken a worship of praying and receiving of Sacraments with my word with petitions supplications intercessions and giving of thankes to my father in my name Have yee forsaken such a worship and all because every one that goe before in worship have not their tongues at liberty to say what they list but are helped by the publicke spirit of my Church so as they may with one heart and mouth at one time when I have no where commanded the contrary Oh let this Terrour of the Lord perswade men A thousand yeares with Christ are but as one day for the Iudge standeth at the doore and when hee doth come thinke what praise and honour ye shall get by disturbing a Church where is a true Ministery and worship by disheartning of Gods tender people from his service under pretence of his word when for none of your fancies you can produce one precept of Christ The most you pretend are obscure places which by the diligentest searchers of scriptures have beene and are diversly expounded and therefore no sure footing or some obscure examples without lawes which yet if they were never so pregnant prove but the lawfulnesse not the necessitie of such practises And will you hazard the peace of a Christian Church the comfort of your consciences the liberty of your goods and bodies upon so sandy a foundation Oh thinke upon that day and take wiser mens advice then your selves that have not beene carried with rashnesse puffed with pride in love with a conceit of selfe-government or pricked with envies emulations jealousies just punishments and see whether such men will warrant your courses upon the price of their soules in that day And if all candor bee not banished if hatred to an English Priest a Bishops creature as some body is termed
of the church requires to excommunicate and receive in and to order all things in their assemblies for the advancement of Christs kingdome without the leave or restraint of any Fourthly it must assemble for acts of governement and solemne worship without which it is but a shadow that is it must meete in their meeting places to pray preach prophecy baptize and communicate as the spirit gives wisedome and utterance Now because they finde not our churches thus made up according to their owne fansies therefore doe they forsake them as false or at the least no true churches This is their new way of churching and unchurching of assemblies so farre as I can gather by their conferences and writings and they judge of our assemblies after this mould I hope they will not deny us to have assemblies or to be separate from Iewes Turkes Pagans Idolaters and wicked Belialists in communion for spirituall life by Christ that wee have authority and power for ordination excommunication absolution and order or that wee have assemblies for governement and solemne worship and for the rest of the frame it is but the issue of their owne braine and not of the law and rule of Christ For first whereas they would have no nationall churches but particular in dependent congregations they must confesse that the whole nation of Israel was but one church And though then they had but one Tabernacle yet when after they were divided into severall Synagogues did they not continue the only church of God were they not still reputed of God as one man though some were better and more worse It is true say they because they had but one high-priest a figure of Christ which was to vanish Nay rather because they were but one people and common-wealth professing the same religion and ruled by the same lawes both before they had one high-priest and after when by corruption they had two Neither was the high-priest in respect of governement a type of Christ for so was Melchizedech of whose order Christ was and not after the order of Aaron but in respect of his sacrifice and intercession for the whole people and his enterance alone into the holy of holies bearing the names of the twelve tribes and Christs governement belongs to his kingdome not to his priest-hood Besides must they not confesse that that one church of the nation of Jewes was governed by one law and one king one law for the substance of governement and one king to order both priests and people and that not as a type of Christ but as a king by royall authority as head of the tribes as I shal cleare hereafter Yea doe wee not reade of the church of Ephesus which was one house of God over which Timothy was the first angell and Bishop as it comes to us from oldest records to rule all Presbyters Deacons Widowes and people in their severall assemblies For how fond were it to thinke that all the Elders Deacons and believers that Paul gives him Jurisdiction over there should be of one assembly Especially seeing Titus his fellow-Bishop was left in Creta to ordeine elders and oversee them in every city according to the necessity of severall assemblies Secondly whereas they urge that a true church must be separate from all false waies it is true it must be thus in profession when they are plainely discovered by undoubted scriptures but that it must be actually thus or be unchurched is utterly false Israel was Gods people when the sonnes of Eli in communion with them were sonnes of Belial and knew not the Lord. Moses calls them Gods people even when they were not separated from Idolatry because he had no authority to cast them off before God himselfe had given a bill of divorce God by Esay calls the Jewes his children and people when they were so farre from being separated from rulers of Sodome rebellious Princes companions of theeves that they had such teachers as caused them to erre such women as were full of hellish pride such rich men as were cruell oppressours such inhabitants as the earth was defiled under them and such a face of the church as the faithfull city was become an harlot with their oakes and gardens of idolatrie ready to bring confusion Paul calls the Corinthians a church of God saints by calling when at that instant many in communion with them had debates envyings whisperings wraths strifes backbitings swellings tumults and had not repented of the uncleannesse fornication and lasciviousnesse which they had committed Read the epistles of Christ to the seven churches in Asia and yee shall finde much abominable wickednesse and yet they were crowned by Christ himselfe with the name of churches If the Brownists plead that these churches should have beene separated Indeed they should have better then they were and because they were not they after felt the heavie hand of God but that the good should have fallen out with God for the sinne of man and beene separated from the good things of God for the wickednesse of those that were in outward communion of christianity that we no where nor ever I am sure shall read Thirdly whereas they plead that every particular congregation hath sufficient power by generall vote of members in all causes ecclesiasticall I must wonder before answere what have the people all the members power of jurisdiction over all What new scripture hath ever Christ made for this confusion Surely we finde it not before the law for then power of governement lay upon Adam Noah Abraham Isaack Iacob Ioseph and their peeres Surely it was not under the law for then power of governement lay upon Moses and his assistants even by the advice of Iethro and upon Aaron to whom the people must assent The law was delivered to the priests and elders and they were charged to looke to the rest It is as sure also that it is not under the Gospel The people attempted nothing but by the liking leave and approbation of the Apostles The Apostles ordeined elders in every city for the people without them and conferred with the elders of the church for the good of their assemblies without the people yea and upon consultation did decreâ— a matter for the peace of the church without them when their gifts were at the height It is true that sometimes the people were acquainted with some great matter in counsell not because they had authority without which the Apostles and elders could doe nothing but to acquâ—int them with reasons and to incourage them in their graces Thus Bishop Cyprian sometimes did and sometimes superiours do require the assent of inferiours for better peace and love And that the people had no authority in governing the church appeares by the commission of Christ to his Apostles and those that should succeed them goe yee saith Christ and teach and baptise
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