A TRIAL OF OUR CHURCH-FORSAKERS. OR A MEDITATION TENDING TO STILL THE passions of unquiet Brownists, upon Heb. 10.25. Wherein is justified, 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. Wisdom is Justified of her Children. Hosea 2.1. Say to your brethren Ammi; and to your sisters, Ruhamah. LONDON, Printed by Thomas pain for Philemon Stephens and Christopher Meredith, and are to be sold at their shop at the sign of the Golden Lion in Saint Paul's Churchyard 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 DEAR MOTHER THE MUCH HONOURED, HOLY, AND BLESSED CHURCH of ENGLAND. Dear and blessed Mother) thou hast been long pestered with undutiful, yea unnatural sons. Sometimes they have been superstitious, sometimes profane, and for some years, some that have professed themselves best to God, have been undutiful to thee. It is an ill sign, if children acknowledge a father, and deny a mother, that all hath not been well Dost thou live in perpetual adulteries and rebellions that thy children renounce thee? Surely thy love is to thy husband alone. Though when thy husband knows of it, and he doth not mislike it, nay, gives thee general allowance, thou takest some ornaments and jewels 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 sons have vindicated this truth both against Rheims, and Amsterdame. They could not endure that their mother should be called whore, much less proved so. Amongst the rest, I thy unworthy son have appeared in thy cause, renouncing all the blood in my heart that riseth against Christ, and thee his spouse. If I appear of too mild a temper, thou hast not begotten me of murdering mettle, but of that word which makes us turn spears, and swords into mattocks and scythes. How soever I look, I am sure I am thy child. And if I have done thee any honour in this poor 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 kiss thy hand, and rest Thy obedient son to his utmost power, ROBERT ABBOT. TO THE COURTEOUS AND CHRISTIAN READERS, ESPECIALLY TO HIS OWN Parishioners, grace, and truth, and peace, with the Churches of God in CHRIST. Dear beloved) I have lived now by God's gracious dispensation, above fifty years; and in the place of my allotment two and twenty full. How unprofitably so ever in the days of my vanity, when the world, the flesh, and the Devil, bore sway; yet, through undeserved grace, painfully, ever since the weight of a people's care was noticed to my conscience. I have had great labours, some watchings, many strifes, and contentions, with myself, and others, about truth, and godliness. And though I have earnestly contended that the mouth of the ox might not be muzzled, that treadeth out the corn, but that I, and others of God's labourers, ●ight live honourable of the gospel, 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 man's gold, or silver, or apparel: I have loved, and desired to spend, and to be spent, though the more I love, the less I am loved of some few I know that I must lay down this tabernacle, and the time of my dissolution is not far off. Therefore do I more seriously begin to think of my state: and do set upon it to examine how I am like to be presented before the tribunal seat of God. When I think of my sins, and manifold infirmities I fear & quake, through the sight of the majesty purity and justice of God: but when I think of Christ the mediator of the new testament, and of the infinite value of his blood offered in the dearness of God's love, and applied & 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 floods of sorrows, streams of temptations, and other humane infirmities. I pray that I may do nothing that may dishonour Christ my master, and that I may suffer nothing that may drive me from him and his service. I know that the wasters of grace are strong, and many, and that no goodness is entailed to us without great care and vigilancy. I know that sins and afflictions are the two great enemies of perseverance. And though sin be the most powerful, 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 be slighted, will make secret inroads to hinder peace with God My afflictions have not been so weighty as millions of God's dear saints have felt. In this God's grace hath been marvellous, because he knows my weakness to bear, and my unworthiness to be a soldier in that warfare: yet have they not been so little, as that they have not made me work enough. It is grievous to be slighted of them whom a man dear loves and to have contempt poured upon that which comes in fullness of strength, and tenderness of affection to do good. It is hard not once scarce to be thanked, for constant travels to edify and save souls. It is something to see respects fly abroad in full measure to strangers, when nearer relations are forgotten. But to be persecuted by the tongues of those a man deserves well of, and to be privily smitten of those from whom best encouragements are due, will wound the heart of a David though he be after Gods own heart. I have of long suffered words of diminution and disparagement. They have been my meat, drink, and clothing. Though when I have been down the wind of weakness, feebleness of spirit ha●● given advantage for a deep impression, yet (blessed be God) as strength hath appeared I have kicked at them with cheerfulness, 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 weakness? have I not laboured in thy vineyard with all my strength? have I not taught thy truth by taking heed to reading and doctrine? yes surely, saith my conscience I have kept back none of thy counsel, I have not strengthened the hands of wickedness. I have loved the godly, as such, though I have hated their indiscretions, as well as my own. I have been kind and courteous to those that have ill rewarded me. Only, this is the truth, I have loved the Church of God amongst us, and the whole government ecclesiastical, and temporal If any thing have appeared harsh, I have excused it a● I was bound. I have not endured to hear public scandals to be laid upon them. I have opposed gainsayers with earnestness of spirit, others will say, like a man, but I will say, and I am sure, like a minister. This hath fallen upon dark melancholic, high looked, and sour natures, and so hath suffered a disgust. Some have been soured, but sweetened again with the trade of the good word of God, and the practice of affability. Some have been estranged till this contracted folly hath been digested. Some have complained of chiding, when my nature can chide nothing but sin and disorder: and some have hardened themselves in error, and schism. To cross me (I fear) and my tenets for the Church, they have revenged upon themselves. What these few will gain in the issue I do not know. This (I doubt) that they will repent, if greatness of stomach will let them look back again, when it is too late. But for you (my good people) in whose hearts God hath writ me by the preaching of Christ, and his truth, ye have not so run in vain. Ye will not be deluded with their pretences and sweet words. Ye have heard formerly from me all these grounds, and oppositions of Brownism, which here I present unto you: and here have I thus addressed them for you, that they may keep you from that snare of simple ones, and that they may ever lie by you, when I am dead, and with my Christ, to keep you upright in the ways of our blessed Church. I know that some of you bear a dear and tender affection to these few seduced ones, though now they will not hear you. Ye have lived in the same Church together like friends: ye have delighted in the same word of God, prayer, and sacraments: ye have sweetly comforted one another in the private communion of Saints: and ye see that still they seem to live unblameable lives towards men, and that they pretend to delight still in the word of Christ, which is the only rule of salvation. These things will give great advantage to them to work upon you, and to you to keep intimate familiarity with them. But (in the fear of God I beseech you) take heed: weigh well what in this discourse I say, and God give you understanding in all things. It is no small charge to unchurch a church, to unminister a ministry, 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 do it with a trembling heart, is to do it against conscience. To do it with full assurance of understanding, is to do it with sure warrants, and precepts of Christ. If they have such against our Church, I am sure we shall find them: if not let them go, if they will, but follow not them in the breach. To keep you out of it, I have done as I do: and to gain them too, if they will not be resolved without grounds. I am sure they shall have no just cause to except against my dealing with them. They may except against me, as an English Priest, and Bishops creature, as I hear, but shall never against my course with them. I have dealt with them with matter more than with words: and because they pretend to two things, to the scriptures, and to conscience, and I know a third thing in them, weakness. Therefore have I dealt with them accordingly. I have compared scripture with scripture, to find out the truth, but cannot find theirs. I have dealt conscionably with them in fight with that only weapon against them, of their own choosing, the word of Christ. And because they are weak, I have not showed myself a man in giving them any bitter language, or exasperating terms. As the barking of one dog begets the barking of another, though it be against the Moon: so is it with high words, and therefore it were glorious, and above a man, if it were laid down on all sides, and partake. But as the waves of the sea, when they meet not with a rock, but with the sands, they return backeagaine with a watery flash: so have I done by them, that all our matters may be done in love. Indeed I have taken their affected name out of their mouths, separatists; and given their right one unto them, Brownists; and this I have done out of conscience. I find by experience that the word, Separation, doth win to their cause: For, when people of strong affections, and weaker judgements, do read of the necessity of separation in the scriptures; and can not discern how we have made separation from heathenism, and when we have been thrust out of Rome (because we were unwilling to be so bad as she) have maintained our just standing from her in a divided way; they have been willing to hearken to a separating plot. Therefore Browne being the leader amongst us, to this breach, (if now time hath not made it worse than he intended it) I can not nickname, but inconscience call the child after the father's name. It was Christ's course, ye are of your father the Devil, his children ye are, and so must 1 It is true also, that afterwards, ye may find some opinions gone against, that are held by some that keep Communion with our Church, as of a true Church. But I am sure they are the Brownists opinions also, to whom I speak. All that I can say therefore for that, is this. It may be, that some of you know, or have heard of that Noble Moralisers fable of Amphiolus, who when he was in all his military accoutrements to give combat (as he thought) to Argalus a Knight of the Sun. This man's wife dressed herself in her husband's armour, and gave her husband's enemy meeting. Amphiolus encounters valiantly, gave a wound in the neck, closeth, overthrows, and gives a mortal wound in the body. But when he opened the armour, views his Conquest, and saw it was fair Parthenia, Argalus his wife, he could have no comfort of the day, it became not a man so to ruin a woman. Such is my case here. I 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 arms of an enemy, (because they will be so) with whom I fight for truth, I cannot help it, if they meet with a blow, though I glory not in it, yea am sorry that there should be any such cause. I have now done, and commend you all to the word of God's grace which is able to save your souls, though no Bownist, nor Anabaptist had ever been hatched. Live in peace, and the God of peace shall be with you. Give not way to any opinion whereby the unity of spirit, and the bond of love may be broken. Play the men, be strong and of a good courage. Have prepared hearts to dye for Christ's cause: but, to be sticklers in such poor quarrels, as can neither bring peace to the Church, nor comfort to you at last, abhor. We must all appear before the judgement seat of God, where colours shall do us no good, because we shall be judged naked: where pretences shall do us no good, because the books shall be opened: and where no authors or favourers of Sects, or Schisms shall shelter us, because we must stand before the man Christ jesus: to whom I ever leave you, and in whose name ye shall have the prayers of Yours to be used in the service of the Gospel ROBERT ABBOT. The Contents of this Meditation is thus summed up. In Section 1. The state of Christians and their care to keep it. Section 2. The way to keep a Christian state is public communion in assemblies. Section 3. The vice of those that forsake public communion: and first of the profane. Section 4. The forsakers of our assemblies that would be accounted holy; and first of their name of justice, Brownists, which is due to them. Section 5. Of that name they would have, Separatists, and how unjustly it is expected and assumed by them. Section 6. Of the Brownists opinions upon which they forsake our Church: and first whether we be a true Church. Section 7. Of their first exception against us, about the nature of a visible Church. Section 8. Of their second exception against us, about our entrance into a true Church, where of their covenant. Section 9 A question by the way (because some of them question it) about baptising of Bastards of impenitent Christians. Section 10. Of their third exception against us, about the head of our Church, Christ, and the King under him. Section 11. Of their fourth exception against us about the members of our Church; where is debated of wicked professors coming to the Lords table. Section 12. Of their last exception against our Church about the government of it: and first of the power of Government, whether in the whole assembly. Section 13. Of their exceptions against the persons governing, Bishops, and the exercise of their government, in ordination, excommunication, imposing oaths. Section 14. Of their second opinion upon which they separate from us: because we have not a true ministry, where of ordeyners, titles, callings, infirmities, and maintenance. Section 15. Of their last opinion upon which they separate from us; because we have not a true worship: where of Ceremonies of order, and significant, and of stinted prayers. Section 16. Of their main exception in their former argument, to wit, our common prayer book: where of the order of divine service, and their exceptions against kneeling, Cross, and responses or answers in Baptism. Section 17. Of the use that is to be made of all good assemblies: to learn consideration, and exhortation, because the day is approaching, which is applied to our foasakers. A Postscript. GOod Reader, there are two texts of scripture whereupon the Brownists do build their frame, besides many other in particular questions. These thou shalt find cleared (as I judge in conscience) in most Sections, as thou goest along. These are 1 Cor. 6.17. whereupon they ground their separation; and Mat. 18.15, 16, 17, 18. 1 Cor. 5. whereupon they ground the new Parish discipline. Thou shalt find these cleared Section 5. and 12. But before thou readest, I would entreat thee to correct the errors of the press, printed at the latter end of the book: and then learn with me, or learn me. A TRIAL OF OUR CHURCH FORSAKERS OR A meditation to still the passions of unquiet Brownists, upon Heb. 10.25. Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another: and so much the more as ye see the day approaching. SECTION I. The estate of Christians and their care to keep it, THe better our estate is, the more we must labour to keep it. A poor man takes no great thought for iron bolts and bars: a wooden latch, a pin serves his turn, Mat. 6.21 and yet he sleeps securely. A rich man, whose treasure is great, and whose heart is nailed to it, hath locks, bolts, and bars of strongest assurance. Thus must it be with a Christian He is not now in a beggarly estate he is crowned with loving kindnesses and tender mercies unspeakable. Psal. 103.4 He hath liberty to enter into heaven: he hath a way made to lead him thither: and he hath an able guide for his conduct. The holiest is set before him. Heb. 10.19 20. His liberty to enter is purchased by the blood of jesus. His way thither is Christ's flesh, consecrated by the fullness of the Godhead dwelling in him bodily. Col. 2.9. Heb. 10.21 His guide is the highpriest over the house of God, Christ the Lord, Christ alone purchased this liberty he alone is this way, by the marriage of our flesh: he alone is this guide who hath authority over the house of God, and cannot be defeated. Act. 20.28 His liberty is of the surest tenure, by purchase with the blood of the son of God. His way is of the firmest sooting, surest foundation, and best making, by Christ himself. joh. 14. And his guide is truth itself, one that cannot deceive, Col. 3.11. even our jesus Christ who is all and in all. What therefore should he now do▪ Let them get an estate in means offered which may present to God this coat o● arms. Heb. 10.22 A field of heavenly truth, and sincerity (the royalest in Gods eyes), charged with a clean washed body, opened, for all the world to look upon. In the midst, an heart sprinkled from an ill conscience, breathing out by degrees, a full assurance of faith. And because he is a soldier, and many enemies will assault his colours, to win them, that he may never give them again; let him not only have such christian arms, Heb. 10.23 Apoc. 3.11 but hold fast the profession of his faith, without wavering, that he do not lose his crown, and honour with Christ. But, Lord, how hard is this? The Christian is weak, Eph. 6. and his enemies many & mighty. It is true therefore let him be strong in the Lord, and run to such means as God hath appointed, who knows best how to give, ● Pet. 1.5 and how to guard all his graces given. And what means are they? The public and private communion of Saints, mentioned in these words. The public is, not to forsake the assembling of ourselves together. The private is, Heb. 10.24 upon due consideration of ourselves to exhort one another. These will make the christian keep his ground, not lose his colours, not quit the field, but overcome in living, Rom. 8. and be more than Conquerors in dying. The words (without curiosity) present these three parts unto you. First, the virtue of some Christians, or rather the act of it. Secondly, the vice of others, or rather the act of many vices: and thirdly, the use to be made of eschewing the one, and following the other. The act of virtue in all Christians, who would keep what they have, is, m●n to forsake the assembling of ourselves together: to keep public communion of saints in the acts of religion and worship. The act of vices in some Christians, who have no care to keep what they have, or a vicious care to get something worse; is, jud. 5.15 to forsake the assemblies, though the division of Reuben make great thoughts of heart. The use that is to be made of flying the vices of these, and following the virtue of the others, is, to gain ability from sound judgement, and due consideration, to exhort one another; which he sets on with a motive; because the day is approaching, in which all must give accounts according to receipts. Thus have ye seen in a word, that a christian hath a rich and precious estate: jam. 2.5. 2 Pet. 1.1 1 Tim. 2.4 that God is willing he should keep it to bring him to heaven: that it is possible for him to do so in God's way: that this way is here set down; and therefore further follow it with me to God's glory, and your good. SECT. 2. The way to keep a Christian state is public communion. TO speak first of the act of virtue of all good christians. If they would draw near to heaven, and stand fast there, they must not forsake the assemblings of ourselves together: they must love church assemblies, and the public fellowship of the saints: in a word, they that are good, and would be better, Tit. 1.4. jude 3. must choose to be where God's people are in public service for the common faith, and our common salvation. All the best saints and people of God have been ever for this. They have loved, and delighted to pray, read, meditate, and confer in private: but were most glad when others would say unto them, Ps. 122.1. let us go into the house of the Lord. They mourned when they could not go with the throng of them, Psal. 42.4 that went to the house of God, with the voice of joy and praise to keep holy day. Yea, Ps. 84.10 they accounted a day in his courts better than a thousand, and had rather be doorekeepers in the house of God, then to dwell in the tents of ungodliness. Not only they under the law were for it (when yet God's blessings were in drops to ours in pouring showers): joel 2.28 Act. 2.17 but as it was prophesied, that, in the days of Christ, Es. 2.3. Mic. 4. christians should say, come let us go up to the mountain of the Lord, to the house of the God of jacob; so was it fulfilled by the first converted Jew's and Gentiles, as we see in the history of the Acts. Yea, in the hardest times, and days of persecution, when goods, liberties, and lives, lay at the stake, how readily did they deprive themselves of natural comforts for spiritual? To the caves and holes of the earth, to stinking mines, and pits, to woods and dens would they flock (when they had no places authorised for assemblings) to perform their devotions, and public worships. This hath been ever the glorious practice of God's people: and we cannot wonder at it, when we consider, the presence in our assemblies, and the benefit that ariseth from them. First in our assemblies are God's people, God's Angels, God's ordinances, and God himself. There are God's people, who have respect due unto them from the greatest Princes in the world. Paul speaking to all sorts of Christians, saith, submit yourselves one unto another in the fear of the Lord: Eph. 5. 2●. and there is a double submission, of Reverence, of Service. By the first, all inferiors must submit themselves to their elders, and to every ordinance of man for the Lords sake. 2 Pet. 5 5 1 Pet. 2.13 By the second, even the highest must submit to the lowest for good. Thus Peter hath it, be subject one to another: and that ye may not be hindered, 1 Pet. 5.5 he clothed with humility. Thus Esay prophesied, Es. 49.23 Kings and Queens shall bow down to the church, with their faces to the earth, and shall lick up the dust of her feet. Not by a subjection of reverence, as if they must be underlings to the censures of that particular congregation whereof they are (as Brownists would have it, whereof hereafter): but by a subjection of service, when they use their crowns and dignities for the honour and advancement of religion, as every good king doth. Mat. 18.10 For they must not despise one of Christ's little ones: but with many people and strong nations seek the Lord, Zach. 8.22.23. and take hold of the skirt of him that is a jew (that is a religious person) saying, we will go with you, for we have heard the Lord is with you; there are the Angels also. This was figured in the curtains of the Tabernacle, where Cherubims were wrought of cunning work: Ex. 26 1 and in the walls of the temple, where were carved the carvings of Cherubims: yea, 1 Kin. 6.29 this also hath been taught by the Apostle; who would have women to have power on their heads, (that is, a veil, 1 Cor. 11.10 as a significant ceremony of subjection to the man, among the Corinthians) because of the Angels, who are their guardians, and there more especially, present with them. There are with God's people, and angels Gods ordinances also, both the word, prayer, and sacraments. The word to be a seed of immortality, and a word of life: prayer to power out our souls, 1 Pet. 1.23 Phil. 2.13 Lam. 2.19 that God and all grace may have room enough to dwell in them: and the sacraments, Rom. 4.11 to be the seals of the righteousness of faith, and so, the buckets of heaven to convey grace by God's assistance, and covenant, to the worthy receivers. Lastly, there is with God's people, angels, and ordinances, God himself. For though we cannot limit him to temples made with hands: Acts 7. yet Christ having promised to be with his Apostles always to the end of the world (which therefore must be enlarged to their successors when they were dead: Apoc. 1.13 ) and he having presented himself in the midst of the seven golden candlesticks: and lastly, having covenanted for his word and spirits going together: Es. 59.21 therefore certainly he is (by way of special favour) in the assemblings of his people. 2 Cor. 3.8 9 If to the Jews, much more to us: because the ministration of the spirit is much more glorious. Lay now this together, that in our assemblings there are God's people, God's Angels, God's ordinances, and God himself and ye cannot wonder that the good have chosen to dwell in public assemblies, if it might be, Psal. 23▪ 6 for ever. Secondly, in our assemblies all things are for benefit: every thing is edifiable. And if our hearts were in tune, Psal. 57.7 Eph. 1.3 and our heads full of the expectation of God's spiritual blessings in heavenly things in Christ, how might the kingdom of sin and Satan fall down like lightning, Luk. 10.18 Iosh. 6. as the walls of jericho at the sound of those rams-hornes of old, when we are in public worship. Es 59.21 joh. 16.13 There ye have not only the spirit promised, which will lead you into all saving truth, convince, convert, and comfort you, Eph 4 13 till ye are of full stature in Christ: but ye have many hands to help you in confession, supplication, deprecation, intercession, and giving of thanks. There ye have many encouragements to hold on in the way of Christ. There is the word to promise, sacraments to confirm, prayer to procure, and many of God's people to give you the right hand of fellowship till you come to your journeys end. Gal. 2. The first step to apostasy is the neglect of public assemblies. As a man that hath an inclination to take wicked courses, withdraws himself from good company (as judas when he went out from Christ and his disciples, and yoked with the highpriest and elders) so, if a man incline to warp, he declines the assemblies of God's people, as one weary of such a course. But if he stick unto them, his hands are strengthened to hold God fast, by the word of precept, promise, and correction; by the sacraments, wherein a bargain is struck between God and us, by the prayers of ourselves and others, which bring God near to help; and by the examples of others, Gal. 2.14 which have a compelling virtue to good, as well as ill. When therefore ye consider this bundle of profit, ye cannot wonder that God's people have so constantly tied themselves to watch at the gate, Pro. 8.34 and wait at the posts of the doors, where public worship hath been prepared. Oh that all God's people that ate good and would be better, would lay these things to heart, and not forsake our assembling together! God works by these means, and if we forsake them, we forsake the hands of the God of strength, which are in them stirred up to come and help us. Psal 80.2 Psal. 42.2 Forsake church assemblies and ye turn your backs upon God's face, angels, saints, and comforting acts of worship. Ezech. 13 22▪ jer, 23, 14. Forsake church assemblies and ye sad the hearts of God's people, strengthen the hands of wickedness, and show no reverence to worship. Forsake church-assemblies, and ye let loose thousand of temptations upon you against faith and manners: the Devil will take you upon his own ground. Object. You will say (happily) that great presence▪ and profit is talked of, but ye see none, nor feel any upon you. Sol. It maybe so, yet without the fault of our assemblies, and with the fault of none but your unworthy selves. Take therefore this advice in God's fear, and speed better hereafter. First, come with prepared hearts, that is, hearts unloaded of the guilt of wilful sins: hearts standing in awe of God's presence, and worshipping in fear: and hearts sincerely purposing to be better. Ye know God's advice, lay apart all filthiness and superfluity of naughtiness, jam. 1.21 and receive with meekness the ingraffed word which is able to save your souls. Ye know Peter's proposition, now are we all here present before God, to hear all things that are commanded thee of God: Act. 10.33 Psal. 5.7 Es. 2, 3. Ps. 119, 34. and Daevids practise. In thy fear will I worship towards thy holy temple. Ye know the prophecy that went of you of old, and David's resolution, to keep the law, yea, to observe it with his whole heart, according to grace given. Do but you thus, and ye shall find presence and profit. Secondly, bring an humble soul along with you to God house. If God do meet with you in our assemblies, he acknowledgeth a Publican, Luke 18, before a Pharisee: he calls no man Benjamin, the son of his right hand, but those whom their own hearts call Benoni, in their humility: he salutes them not Naomi, beautiful, who do not humbly feel themselves Marah, bitter. The humble God will teach, Psal. 25 9 Luke 1, and the humbled God will lift up: for he fills the hungry with good things. Bring but such senses, and ye shall see presence and profit. But if ye be swift to hear, and not slow to speak, jam, 1. Luke 1, slow to wrath, God sends such rich ones empty away, and casts such mighty ones from their thrones. Thirdly, carry your hearts along through the whole service. Lose your hearts, and lose your comforts in any thing ye do. It was sweetly sung of old, Psal▪ 86, 4. rejoice the soul of thy servant, for unto thee do I lift up my soul. Let that plummet run down to the ground, and the wheels of your actions will not run to your content. Therefore, do but you come with prepared hearts, humbled souls, and bind your hearts for hearty service in the whole, and then the presence in our assemblies shall be for you, and the profit for you too, as well as for others, who are thus virtuous, as not to forsake our assemblings together. SECT. 3. The vice of those that forsake public Communion. 1▪ of the profane. ALl that can be said, will not prevail with all. There are so many vices to overwhelm that, as it was of old, so is it still, it is the manner of some to forsake our assemblings together. The Apostle saw it of old, and laboured against it as an enemy to perseverance in the unity of faith and manners, we see it still and must labour against this act of many vices. I'll speak (through God's help) but of two sorts of persons, too near unto us, who give themselves unto this fault: the first are profane, the second would be accounted truly religious. The profane show themselves by four degrees of forsaking our assemblies. The first, is coming to our assemmblies like those that are unwilling. These that do so are not altogether withdrawn in body, but in heart are too far from us. The godly say, Zach. 8▪ 21 Es. 42.8 Ps. 110.3 let us go speedily and pray before the Lord: they are like the Isles that wait for the law; because they are willing people. But they come as if they were in fetters, Zach. 5.7 and bolts, like Zachariahs' women pressed into an Epha with a talon of lead. Lord, how slow is their pace, as if it were to the jail, or Bridewell. The second is, loving to be any where, rather than in the assembly. Surely, when any act this, though sometimes they come, yet they forsake apace. God's people cannot rejoice in such comers, when God told Ezekiel that he should go to a rebellious people that were unwilling to submit, Ezech. 2.3 5. Ezech. 3.14. he went in bitterness and indignation of spirit. Such needs must be the move of the heart of the assembly about such comers. These think not that they should come to do homage to God, as David presseth, give, give, unto the Lord, Ps. 29.1, 2 glory strength, worship due unto his name. They think not, that he that despiseth the ministry done in assemblies, despiseth not man, Luk. 10▪ 16 but Christ: therefore they love any meetings rather than them. They account church-assemblies rather matters of compliment, than necessity. They need no soul reparations, so their bodies be fat, and well-liking. We read of one Victorinus of old, August. who would be a Christian, Ego te non deputabo inter Christianos', nisi in ecclesia te videro. but frequented not christian assemblies. But godly Simplicianus met him, and thus saluted him, I will not reckon thee among Christians, unless I see thee in the church among them. Let these men take home this judgement, and see how they can digest it. The third degree, is preferring private before public worship. If they can say they read, & pray at home (though they read but their own indictment, and pray for their own punishment in the neglect of God's rule in assembling) they think all is well, and conscience is well enough satisfied. But these are enemies to the honour of God, to their own good, and to the good of others. God is most honoured in the service of assemblies: Ps. 35.18 therefore David vowed to give thanks to God in a great congregation▪ He knew that this advanced Gods honour most. Our own good surely shall be greater in assemblies: Psal. 87.2 the Lord loves the gates of Zion (where public worship was) more than all the dwellings of judah; and certainly where his love is, there are best means for our good. Besides, we come to seek that which is lost, Apoc. 3.2. or ready to dye: and when many seek there is more hope of finding. Therefore when God was turned away from favour, joel. 2, 15 16. the people were appointed to blow the trumpet in Zion, to gather together, that they might be more successful. Lastly, the profit of others by our examples will be more conspicuous in assemblies: Matth. 5 our light will there best shine before men. For this end was Solamons' brazen scaffold in the midst of the court: 2 Chto. 6 13, 2 King 11▪ 14. and joash stood by the pillar as the manner was. It is true, that others examples in doing worse must not weaken us in doing better. Hos. 4.15 Ex. 23.2 Though Israel play the harlot, yet let not judah sin: we must not follow a multitude to do evil, much less must ye follow some. Examples are not the rule which we should follow If they be good, they clear a law they do not make it. Following of others cannot help us in the day of account. I have done as others, will be a poor plea. 1 Cor, 10 8. Num. 25 9 The three and twenty thousand were not helped by the thousand Princes, who were their leaders to their destruction. But yet if our examples be good in acts of assembling and worship according to God's rule, then will others profit be helped, as by the contrary it will be much hindered. The last degree whereby profane persons withdraw from our assemblies is, not coming with the first, and not staying with the last. David would not be guilty: he desired to be a doorekeeper, Psal. 84 who was first in, and last out. He knew not how better to profess himself to be a seeker of God early, Pro 8.17 and to stand in need of all the acts of worship, from the first humbling for a blesssing, and craving of it, to the last giving of it: and thus should it be with us. We must come with the first. Act, 10.33 Cornelius and his friends, and servants, waited for Peter. They prevented him that nothing might fall from his ministry untaken up. joh. 5 The cripple waited for the moving of the waters at the descending of the angel: so must all Gods willing people at the places of assembling. Psal. 110.3 Pro. 8.33 We must also stay with the last. Even the Prince shall be in the midst of the people in the temple, he shall go in, when they go in, Ezech. 4 10. and when they go forth, they shall go forth together. The Jews and Gentiles at Antiochia continued in public service till the congregation was dissolved. Act. 13.43 And though Zachary stayed long in the middle temple, Luk. 1.21 Numb. 6.24, 25, 26▪ yet the people would not depart without the blessing which the Priest must give. If any do otherwise (without necessity) they withdraw from our assemblings, and are in a way of forsaking. SECT. 4. 2 The forsakers of our assemblies that would be accounted godly; and first of their name. THere are others, who would be accounted truly religious, who forsake the assembling of ourselves together▪ and these have a name of pride, and a name of justice. The name of pride, which they take to themselves, is separatists. They read sometimes in the scriptures of separation, especially when Paul (saith according to the prophet) come out from among them and be ye separate. Es. 52.11. ● Cor. 6.17 And when they do not wisely observe our state, which is not to be separated from, but see with full contentment their own vain separation, they will needs glory in the name of Separatists, as others do of catholics. The name of Justice is Brownists; which though they love not to hear of, because Browne, after his platform of a new way of advancing Christ's kingdom, upon wiser thoughts, returned from them, yet how justly they must retain that name may appear in that which follows. We read of five introductions to this schism, before it was raised to the height it now hath: height I say, in mould, and opinion, not in members, which have been so few this sixteen hundred years and more, that we may demonstratively say, it is a brat of man's brain, not a child of Christ, that so long grows not at all. First, about two hundred fifty three years after Christ, we read of one Novatus, Novatus rerum novarum semper cupidus, arrogantiâ inflatus, episcopis male cognitus, etc. C●ipri. woe first lived under Cyprian, next at Rome. He being willing to get himself a name, denied repentance to them that had denied Christ, through heat of persecution, though out of fear. Yea, he denied repentance to believers who after baptism fell into any gross sin. After by a strong ambition he had endeavoured to be a Bishop, and was disappointed, he led many poor souls into his sect: who because they thought themselves better than other christians (upon the former conceits) called themselves Cathari, or Puritans. These suffered their ebb, and flow, for a time as pride and humility took turns. I am sure that your forsakers will not child it from such a father. Here was a separation from the unity of the church, but they will not have it theirs. Secondly, about three hundred thirty and one years after Christ, or (as some write) something lower, we read of one Donatus, who, not being able to make his party good against Cecilianus his Bishop, took stomach, and drew a strong party after him for a time. They had this pretence for their separation, In communione sacramentorum mali maculant bonos. that the wicked did defile the good in the communion of the sacraments. They accounted the church to be no where, but in afric amongst themselves. They judged their time to be the harvest of the church, they being a choice remnant, like a little wheat in much chaff. If they were pressed to conformity by the authority of the Emperor, Quid Imperatori cum ecclesia? they cried out, what hath the Emperor to do with the church? Being asked, how they could prove that they only were the church? They replied, from the wonders of Donatus: from their prayers heard at the sepulchres of the Donatists: and from the visions, and dreams of the members of their church, Sacramenta sancta & efficacia quando per sanctos homines. They accounted sacraments holy only, when administered by holy persons. They account no true baptism, but in their church: and therefore they rebaptised all that came into their communion. They would run into invited and unnecessary dangers. This they called martyrdom, whether they suffered from themselves, Circumcelliones. or others. I am sure also that our forsakers will not own these for their setters up in all points, if for nothing else, yet for this they had Bishops. here was a separation long and irkesom, yet surely, they will not be of such an episcopal separation. Thirdly, Lucifer stomachabundus discessit ab Eusebio: et qui se illi conjunxerunt ab ecclesia ipsi se segregarunt besides the separation of Lucifer: who falling at odds with Eusebius Vercellensis about the ordination of honest Paulinus, departed in choler from the peace of the church, and made a proud breach, we read about the year after Christ three hundred seventy one, of one Audeus a Syrian, who raised up by the common opinion of his zeal, and integrity, a company of followers, who would not pray with other Christians, Vituperabant episcopos, divites, ipsos appelantes. Quòd in ecclesia ferrentur faeneratores & impuri. Anthropomorphi●ae. and Bishops, crying these down as being too rich: who also gave this reason of their separation, that in the bosom of the church, were suffered usurers, and impure livers. These sometimes dwelled in solitary places by themselves, and sometimes in the suburbs of cities. They feigned also great holiness and chastity, and dreamt God to have man's form, and humane parts. But their sect outlived not their persons: and I am sure also, that our forsakers will not acknowledge themselves to be of this condemned breed. Fourthly, when the thoughts of the best christians were taken up with more weighty matters, and the necessity of times had invited them to faith and doctrine, or the veil of darkness had covered too many hearts, these petty sidings began to vanish, and were at last utterly extinct, till the light of the Gospel shined upon the church with fuller glory again. Then, as the enemy troubled the wheat with blasted corn, Matth. 13▪ our forsakers say they had a church again. In king Henry the eights, and Luther's days they find (say they) some congregations upon their bottom. And indeed we find in stories, that some of their vain opinions crept into the heads of some right godly persons, in other points who were ready to suffer for Christ, and did so: for it is hard not to fall from one extremity to another, Gal. 6. if sound judgement (according to the rule given) do not poise the lightness of affections. But these in Germany, were crowned with the name of Anabaptists, whose doctrine, and practise, to overthrow the Church, and state, are well known, and as well confuted and condemned, by Luther, Calvine, Zanchius, and an whole army of others. But our forsakers (I am sure) will not own these in all points, neither will they own them, because they forsake them also in some. Fiftly therefore, we must go lower yet: and if we come to the days of blessed Queen Elizabeth, after diverse struggle for excesses (which surely is no friend to the Gospel among variety of judgements, 1 Cor. 13. which know but in part), we meet with one Browne, who first raiseth a new platform of all the tenets of our forsakers (if yet, by time, and age, they have not made them worse). This man, after he had infected some by preaching, found means to poison others by writing of his Estate of true Christians, and other pamphlets. His conceits, within this last age, have lived and died by turns, as they have been the objects of discontented, or quiet spirits. If humble souls have met with them, they have seen in them the poison of peace, the renting of the seamelesse coat of Christ's church, the building upon a covenant of works, and the hindering of the progress of the Gospel in faith, and love. But if they have been cast upon a raging sea of an unquiet, and disjointed heart, they have bred Barrowes, Greenwoods, Penries, robinson's, johnsons', Aynsworths, and Smiths, the only men (so far as I know) of that full strain, who have tasted of more or less learning ill placed, from Christ's time downward. Seeing therefore, Browne is the first full-father of our forsakers, who raised up their building to that height they would fain maintain it at: surely, they can have no other name of justice than Brownists, which they must hold, except they can prove that theirs is a newer way. Indeed Browne did afterward fall away from them, and his own tenets, for the most part. But seeing the first author justly gives the name (as that carpenter that builds an house for the building of it, though afterward he burn it down) therefore I cannot be so unjust, as to suffer them, by me, to be called by any other, then that they received from him in his new christianity. The issue of this discourse. If now, you ask the issue of this discourse; it is to draw to this conclusion, that this church of theirs was never heard of till Brownes' time; and so I argue thus. That which never was a true church from Christ's time to the days of Queen Elizabeth, was not a true church then, nor is a true church now: Matth. ●6. for the gates of hell must not prevail against it. But the Brownists church was never a true church from Christ's time to the days of Queen Elizabeth: Therefore it was not a true church then, nor is now as they would have it, Object. Sol. If they say, that some of their opinions were of old: I confess it is true. But let them show but one church, which either positively in all points which make their church (to them) a church; or negatively, in denying contrary tenets held by the true church, and then they shall be the true church for me. Object. Sol. But it may be they will say, that the church of Rome thus disputes against us▪ It is true: and so do we against them about their church built up by the late council of Trent: affirming confidently that there was never one church but was under the curse of that council, if it had been of force before. But when they plead so against us, we go to that which made true visible churches in the Apostles days, and ever since, that is professed submission to the rule of faith in the scriptures, Act. 2. Act. 10. Matth. 16 and a profession of faith in the trinity, especially in Jesus Christ our Lord, that rock whereupon the church is built: and so long as we have this, we fear not their plea. If they say, Object. Sol. that they do thus much to make them a true church also. It is true, they do it, as we do; and yet they deny us (so doing) to be a true church except we be of their new covenant. If therefore, they cannot find a church of that covenant till Brownes days, how can they be a true church which hath never failed, nor ever shall? Let them duly consider this issue, and God give them understanding in all things. SECT. 5. Of that name they would have (Separatists) and how unjustly assumed as a title of honour. IT is most true, Object. that they are loath to acknowledge the name of Browne their father, not sticking to brand him with the livery of a turncoat, if not Apostate (and surely deserves to be sound 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. Sol. In this I am yet glad, that they love the scriptures more than men: and I humbly pray, that all that would be accounted good men, would not tell us what this good man, and that, 2 Pet 1.19 1 Cor. 2.5 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 wisdom of men. But yet before we believe them, we must know in what scripture their name of separation stands. Levit. 20.24. 1 Kin. 8.53 We read indeed that God saith to Israel, I am the Lord thy God which separate you from other people, which Solomon 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 jews, Turks, Heathens? Israel was not separate from reigning sin, and sinners, but for profession and service of the true God. For even then God said of them, Numb. 14 2●. 35. ye have tempted me these ten times, and have not hearkened unto my voice: this evil congregation are gathered together against me: Deut▪ 9.6, 7, 8. thou art a stiffnecked 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 than this. We read again that Paul at Ephesus, departed from the wicked, and separated the disciples. Act 19.9. It is well it was an Apostle, who had an universal Jurisdiction by immediate Call, and not private persons, who may not do as he. It was well, it was Paul, who went to Jewish synagogues, to have spiritual communion, and preached none other thing, Act. 26.22 23. but that which Moses and the Prophets did say should come to pass, and not his own dreams. But for his separating the disciples, we read, he separated them from diverse, not from all; and that from those that were hardened, and believed not, and spoke evil 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 speaks evil of the way of believing in Christ, though thousands justly speak evil of their way, which is the thing in question. We read also again that renowned place, come out from among them, 2 Cor. 6.17 and be ye separate, and touch no unclean thing, and I will receive you saith the Lord. For what fellowship hath righteousness with unrighteousness, and what agreement hath light with darkness? But this will not afford them the name of separatists neither. Look to the persons that must be separated from. ver. 14, 15▪ 16 They are heathenish Infidels, unbelievers, Idolaters, in utter darkness, and so, not acknowledging the true God. And are we in the church of England such? Do we not profess saving truth? Do we not look, from the first, to the last, to be saved only by Christ? Tit. 1, 15, 16. If any profess they know God, and by works deny him, yet shall not all things be pure to them that are pure? Look next to the persons that are charged to separate. They are the christian Corinthians, to whom the Apostle gives sweet words, The church of God; 1 Cor. 1▪ 2 4.9, 30▪ 1 Cor, 3.23 1 Cor. 4, 15 1 Cor. 9.2 1 Cor. 11.2 2 Cor. 7.11 12, 13. called to be saints; a gracious people by jesus Christ; called to the fellowship of God's son; in Christ, Christ's own; begotten in Christ jesus through the Gospel; the seal of mine Apostleship in the Lord; whom I praise because ye keep the ordinances; and who are full of godly sorrow, with the signs of it: yet will these Corinthians justify the church of England by their wicked vices, both in public, and in their private meetings, as I shall (if God please) sh●w hereafter. Consider now, that this christian church, 1 Cor. 5.1 which was commanded to separate from heathens in their Idol-feasts, and abominable atheism, was yet in something worse than the heathens themselves yet doth he not teach them to separate one from another in christian duties of piety and charity; but to redress each other as they could, and only to separate from the heathens, that they may be all known to be professed, and not dissembled christians. Eph. 5. 1● Look lastly, to the matter the Apostle treateth of. It is to warn christians from having fellowship with the unfruitful works of darkness, and to reprove them (in their places) in word, judgement, 2 Cor. 6▪ 14, 15, 16. affection and conversation. That, with which they must have no fellowship, Paul termeth unrighteousness, darkness, Belial, Idols. The way whereby they may have fellowship with them▪ he terms, yoking, concord, partaking, and agreement. And it plainly appears that it is as murh as if he had said, ye that are christians must not be with the unrighteous men of darkness, sons of Belial, and Idolaters, as if ye were yoked 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 unrighteousness, and darkness, in league with Satan, and in idolatry, and that we as pairs, and couples are linked together, and partake of these evils? or how can we justly give them that name of Separatists except we will grant ourselves to be such? let them be, from their first father, Brownists: and because they will be of the number and manner of those, some that forsake the assembling of ourselves 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 Brownism they refer to three heads, to wit, our church, our ministry, and our worship. 1 They deny us to have a true church. 2 They deny us to have a true ministry. 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 be not most false let a good conscience, guided by the word of God, Judge, First, they deny that we have a true church. And though we being in possession, and they labouring to cast us out, we might put them to the proof, yet shall I (by God's help) 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 form of a true man make a true man, that is, the body and soul united: so must it be in the church. But our church hath the true matter and form of a true church: and therefore is a true church. It is denied by the Brownists that we have such matter and form; and it is proved thus, first for the matter. The true matter of a true church is such as profess saving truth taught in the Scriptures, and is proved thus. That which makes a man a true member of a true church, that doth make a true church (for members do constitute the whole): but profession of saving truth makes a true member of a true church; for Simon Magus, Act. 8.13.37, 38. upon his profession was admitted a member, till he fell away: and the Eunuch upon the same profession was admitted too by baptism, and for aught we know continued for ever. Now, that we in the church of England do profess saving truth, according to the scriptures cannot be denied. If the Brownists say, that we overthrew all by thousands of wicked lives in persons, in, and of our church. I am sure that the church of Corinth was worse than ours can be (in some things), it was too bad with envyings, 1 Cor. 3.3 1 Cor. 6. 1 Cor. 8. 1 Cor. 10. 1 Cor. 11. & 15. 1 Cor. 5. carnal men, uncharitable wretches, that went to law before infidels, scandalising the weak, partaking with Idols, heresies, abuse of the Lords supper by drunkenness, and contempt of the poor, 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, 1 Cor. 1.2 and sanctified in Christ jesus, at least, by a sanctification of consecration in baptism, Heb. 10.29 and their profession. Object. Sol. 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 Christ's body may be taken two ways: for a body of all those that shall be saved; Eph▪ 1.23. and this is the catholic 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. joh. 15.2 1 Cor. 12 12▪ 1 Cor. 1.30 Thus the whole church of Corinth was Christ as well as any other part of the church, and in Christ jesus, though too many members of it professed without power. For profession brings a church into outward fellowship with Christ's 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, Act. 7.51 Eph. 4 30 1 Thes. 5.19 Heb. 10, 29 grieve not, quench not, or despise not the spirit of grace. Secondly, for the form of a true church, that is Christ united unto the persons professing his saving truth. For as the form of a man is his soul united to his body; so the form 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 he gives the law of union to us as to the body, and makes it effectual for conviction, or conversion, to serve the living and true God. As a king is united to his subjects by his laws, and executions of them for rewards and punishments: so is Jesus Christ to our church. As the head united gives laws to the body for safety: so doth Christ give laws to us for our salvation in his word. Psal. 147. He hath not dealt so with every nation, yet (blessed be his name) he hath so dealt with us to the joy of our souls. Object. True (say the Brownists) we have his laws, but do 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, Sol. no more than the disobedience of a wife makes her no wife; the disobedience of a son no son; and the disobedience of a servant no servant. Again Christ is united to us, because he makes his law effectual for the convincing of all, and for the converting of many souls to cleave unto him faithfully. Gal. 3.17 Rom. 6. We are baptised, 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 gracelessness, and forget the covenant of their God. Psal. 78.10 37. Then comes the word of Christ convincing, and calls many back, kills sin, quickens grace, Luk. 1.17 and converts the hearts of the fathers to the children, and the disobedient to the wisdom of the just. This the Brownists will not deny. They confess that God hath many gracious people amongst us by the word, and sacraments. Whence, 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; joh. 14. and one soul cannot be converted from the kingdom of sin to grace, but it is by the power and influence of Christ's three offices. As he is a Prophet, 1 Cor. 1.30 he must be his wisdom, to teach him repentance from dead works, and faith in Christ. As he is a Priest, he must make his atonement betwixt God and him for righteousness. And as he is a King, he must overmaster the gates of hell, and maintain him to himself in the way of salvation, for sanctification, and full redemption. Conclude therefore, that if we have the matter and form of a true church, we must be 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 we may see the unjustness of their forsaking it. I shall by God's help refer them to five heads. 1 What they mean 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 government of a true church, They mean by a true church, What Brown mean by a true church. a set congregation of more or fewer, separated from all false ways, and having sufficient authority within itself for government in all causes ecclesiastical, and assembling (at times convenient) for exercise of government and solemn worship. This is the full sum of what I can conceive them to say of a true church: in which they would make it up of these four 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 dioceses to be members of the church, except they can show those particular congregations whereof they are but equal members to be ruled by the joint consent of the whole number, or (it may be) the greatest part. Secondly, it must be separated from all false ways, not only of jews, Turks, and Pagans, but from all gross sins and sinners, which do 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 itself for government in all causes ecclesiastical, that is, a plenary power, by consent of members, to ordain ministers, call, or cast them out, (as the necessity of the church requires) to excommunicate, and receive in, and to order all things in their assemblies for the advancement of Christ's kingdom, without the leave or restraint of any. Fourthly, it must assemble for acts of government, and solemn worship, (without which it is but a shadow) that is, it must meet in their meeting places to pray, preach, prophecy, baptise, and communicate, as the spirit gives wisdom and utterance. Now, because they find not our churches thus made up, according to their own fancies; therefore do they forsake them as false, or (at the least) no true churches. This is their new way of churching and unchurching of assemblies (so far 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 jews, Turks, Pagans, Idolaters, and wicked Belialists, in communion for spiritual life by Christ; that we have authority, and power for ordination, excommunication, absolution, and order; or that we have assemblies for government, and solemn worship: and for the rest of the frame it is but the issue of their own brain, and not of the law and rule of Christ. For first, whereas they would have no national churches, but particular in dependent congregations: Act. 7.38 they must confess 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 several 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, Object. because they had but one highpriest, a figure of Christ which was to vanish. Nay rather, Sol. because they were but one people and commonwealth, professing the same religion, and ruled by the same laws, both before they had one highpriest, and after, when (by corruption) they had two. Luk. 3.2. Neither was the highpriest in respect of government a type of Christ (for so was Melchizedech, Heb, 7. 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 entrance alone into the holy of holies, bearing the names of the twelve tribes: and Christ's government belongs to his kingdom, not to his priesthood. Besides, must they not confess that that one church of the nation of Jews was governed: by one law, and one king? one law for the substance of government, and one king to order both priests, and people: and that not as a type of Christ, but as a king by royal authority, 1 Sam. 15. as head of the tribes, as I shall clear hereafter. 1 Tim. 3.15 Yea, do we not read of the church of Ephesus which was one house of God; over which Timothy was the first angel and Bishop (as it comes to us from oldest records) to rule all Presbyters, Deacons, Widows, and people in their several assemblies? For how fond were it to think 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 ordain elders, Tit. 1.5 and oversee them in every city, according to the necessity of several assemblies. Secondly, whereas they urge that a true church must be separate from all false ways: it is true; it must be thus in profession, when they are plainly discovered by undoubted scriptures: but that it must be actually thus, or be unchurched, is utterly false. Israel was God's people, 1 Sam. 2.29.12. when the sons of Eli (in communion with them) were sons of Belial and knew not the Lord. Moses calls them God's people, Ex. 32.11. Ex. 22.16 even when they were not separated from Idolatry: because he had no authority to cast them off, before God himself had given a bill of divorce. God by Esay, calls the Jews his children and people, Es. 1.2, 3 when they were so far from being separated from rulers of Sodom, rebellious Princes, Es. 1.10▪ 23 companions of thiefs: that they had such teachers as caused them to err, Es. 3.12.16 Es. 5.8 such women as were full of hellish pride, such rich men as were cruel oppressors, such inhabitants as the earth was defiled under them; Es. 24 ● and such a face of the church as the faithful city was become an harlot, with their oaks, Es. 1.21 22 29. and gardens of idolatry, ready to bring confusion. Paul calls the Corinthians a church of God, 1 Cor. 1.2 saints by calling, when at that instant many in communion with them had debates, envyings, whisperings, wraths, strifes, backbitings, swellings, tumults, and had not repent of the uncleanness, fornication, and lasciviousness, which they had committed. 2 Cor. 12 20.21. Apoc. 2 & 3. Read the epistles of Christ to the seven churches in Asia, and ye shall find much abominable wickedness, and yet they were crowned by Christ himself with the name of churches. Object. Sol. If the Brownists plead that these churches should have been separated. Indeed they should have better than they were, and because they were not, they after felt the heavy hand of God: but that the good should have fallen out with God for the sin of man, and been separated from the good things of God, for the wickedness 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 general vote of members, in all causes ecclesiastical, I must wonder, before answer, what? have the people, all the members, power of jurisdiction over all? What new scripture hath ever Christ made for this confusion? Surely, we find it not before the law: for then power of government lay upon Adam, Noah, Abraham, Isaac, jacob, joseph, and their peers. Surely it was not under the law: Ex. 18.19 for then power of government lay upon Moses, and his assistants, (even by the advice of jethro) and upon Aaron, to whom the people must assent. The law was delivered to the priests and elders, Deut. 31.9 28. and they were charged to look 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 ordained elders in every city for the people without them, Act, 14.23 Act. 2●▪ 17 and conferred with the elders of the church for the good of their assemblies without the people: Act. 21.18 23. yea, and upon consultation did decre● a matter for the peace of the church without them when their gifts were at the height. Ob●ect. Sol. Act. ●5. ●● 23. It is true, that sometimes the people were acquainted with some great matter in counsel: not because they had authority without which the Apostles and elders could do nothing: but to acqu●int them with reasons, and to encourage them in their graces. Sub conscientia plebis. Thus Bishop Cyprian sometimes did, and sometimes superiors do require the assent of inferiors for better peace and love. And that the people had no authority in governing the church appears by the commission of Christ to his Apostles, and those that should succeed them, Matth. 18 19, 20. go ye (saith Christ) and teach and baptise, teaching them to observe what ever I have commanded, and I am with you always to the end of the world. The promise is as the charge, to the Apostles and their successors, and not to the people in business that concerns them not. Again, I will give thee the keys of the kingdom of heaven, Mat. 16.19 (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, Io●. 20, 21 22, 23. whose sins ye remit or retain, shall be remitted or retained. It would be strange after this commission, to hear of a power of governing in the people; Eph. 4▪ 11 12. especially seeing for the executing of it, Christ gave officers to his church, and not to his church power to make them: he gave them to his church, 2 Cor. 5.20. to be in Christ's stead to direct and rule by his word, and not to be 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, Neh. 13.11 17. saith Nehemiah: and to the Angels of churches speaks Christ sharply for things amiss. Apoc. 2▪ & 3. Ro 13.1 2 3. 1 Pet. 2.13 14. Tit. 2.1 Heb. 13.8 17. 1 Tim. 5 17. Numb. 16 Matth. 18 1 Cor. 5 And for the people, Christ would not have them rule, but to be subject to magistrates, and spiritual 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 meet with them in their proper places. In the mean time know, that the son of man hath left his house, Mar. 13.34 2 Cor. 10.8 1 Tim. 3.15 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, household of faith, spouse, and children: but their teachers are known by the name of Elders, Overseers, and Fathers, on whom the government lies. Object. Apoc. 1.6 But (say the Brownists) the saints are answerable to the kings of old, who are to have power ecclesiastical in their hands. Indeed they are so called, Sol. but not in respect of any outward power over others more than before, but of inward power to rule, by the anointing of Christ, 1 joh. 2 over their own pride and corruption. This they will not do, and so speak evil of them in authority, 2 Pet. 2 and advance themselves above the pitch which God hath given there. It is a brave thing to rule, and who would not do so? But if they were David's weaned child, Psal. 130.3 they would rather be subject by doing and suffering, then lift up themselves to high places of government, from whence they may fall to their shame and sorrow. Lastly, whereas they put into the end of their assembling, not only the exercise of government, whereof they have none, and preaching, prayer, sacraments, which are good indeed, if done by right persons, and in right manner; but prophesying too: surely herein they walk not with a right foot according to the truth of the scriptures. Gal. 2.14 They make prophesying an act of some private persons, whereby, as the spirit moves them, they put in, in public, their verdicts with their Pastors and Doctors, about the sense, doctrine, and application of the scriptures propounded: but how Christ's word makes this good to them I cannot see, nor ever shall. Indeed the Apostle speaks of prophesying, 1 Cor. 14.1 but as of an office of some persons then, not of an ordinary gift now. He saith, let the prophets speak two or three: ver. 29. and I am sure, that prophets have an office to prophecy. He saith also, prophesying is a speaking to men to exhortation, edification, ver. 3. and comfort: and I pray, what can the highest gift of preaching do more? If they may preach, Mat. 28.18 Mar. 16.15.6. Object. Sol. why may they not administer the sacraments, seeing both go 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 speaks expressly of prophesying according to the proportion of faith, he doth speak as plainly of offices as of gifts. Ro. 12.4, 6 If therefore they will prophesy, let them show their calling to that office, and then vent their gifts. Do they do it by virtue of their general, or special calling? They deny any special calling, and we deny that they do it by virtue of the general 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 himself, Heb. 5.4 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, wisdom reading, 2 Tim. 2 13. 1 Tim. 4.13. and doctrine, unworthy of the great God of assemblies. Thus have I considered the four 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 diverse falsehoods already discovered. What a true visible church is. Let us now take better view out of God's word, what a true visible church is, that in it we may see our own. A true visible churth is, men called, and united in the profession of the truth according to the scriptures. This is always where there is a true visible church, either planted, or continued, or restored. If it be national, it is a company of people professing truth in an whole land, as the churches of judea, Act. 9.31 Ap. 2, & 3▪ Samaria, and Galilee, with those of Asia. If it be Parochial, it is a company of people professing the truth in a town, or parish: Act. 14.23. as in those where the Apostles ordained elders in every church. If it be domestical, it is a company professing the truth in a family: Rom. 16.5 1 Cor. 16.19. as in philemon's house, and others. It is true, that the truth may be more purely professed in one church then in another: more purely in Smyrna, and Philadelphia, which were praised, and less purely in Ephesus, Sardis, and Laodicea, which were dispraised. It is true also that some churches may be in infancy, and so less perfect, as that in Creta, where Titus was left to redress things amiss, Tit. 1.5. and those churches of the Gentiles, which must not be troubled for fear of a rent: and some of riper age, Act. 15.19 as that at jerusalem, where james was Bishop, and the Apostles held a council, Act. 15. and so had a more settled form of government: and that of Philippi, Phil. 1.1. which had their Bishops and Deacons. But if they join to profess the truth of Christ they are true visible churches. First, Mat. 9 36. Eph. 2. Rome 10. Act. 8. Act 13. they ramble (as sheep without a shepherd) without God, without Christ. Christ makes himself known unto them by the preaching of the word. They assemble as those that profess to seek salvation that way, some more closely, some more loosely. They publicly submit to the word of God and Sacraments, Act. 20 1 Cor. 1. ● and calling on the name of the Lord. These persons thus professing make up a true visible church, either in a kingdom, Gal. 2 city, town, or house, though they be worse than Peter in his worse part (not walking with a right foot): Act. 8 yea though too many of them be as bad as Simon Magus who joined to Philip and was baptised. When God sent forth his servants to invite guests, Matth. 22 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 ways to their ruin. When wise and foolish virgins came of duty to attend their Lord, Matth. 25 though five only had lasting oil, and five had but lamps only, Mat. 13.2 3. etc. there was a true visible church. When the sour went out to sow the word of God, though some fell in the highways, and some among the stones, some among thorns, Mat. 13.24 25. etc. Deus nobis imperavit congregatioonem, sibi servavit separationem. August. Mat. 13.47 48. etc. 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 enemy sowed tares, or blasted corn, which sprang up as from the same root, 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 be reserved in vessels, and bad to be cast away, there also is a true visible church, the kingdom of heaven upon earth. The word comes, and when it is received, Act. 2.41 Apoc. 2.1. Matth. 5 it makes the church by profession a candlestick, a city set on an hill which cannot be hid, especially when those that receive it are baptised, which is the seal of profession. As open profession of men, who say they are willing to fight under the colours of a captain (and therefore take their military sacrament) are a true visible army, though many run away in the day of battle: so is it in the visible church, which is as acompany of two armies. cain's, Cham's, judasses', Cant. 6.13 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, Object. that afterwards they either went back, or were thrown out by justice; but the question is, what made them members of the visible church? Sol. and that was joining 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 less. This therefore being God's truth concerning the nature of the visible church; and the Brownists visible church being coupled of many falsehoods, whatsoever they say, cannot help their new church, nor hurt our old church, which is built upon the rock, Eph. 2.20. the foundation of the Prophets and Apostles, Jesus Christ himself being the chief 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. We should (say they) have entered into the state of a visible church, by voluntary covenant upon knowledge, to advance the kingdom of Christ▪ and so to have a right to the name of a true church, and to the privileges of it for us, and our children: but we were forced in our first planting by edicts, laws, and proclamations, and yet admitted members, and our posterity after us by baptism, 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 amiss, rectify and confirm all? Things may be ill done at first, which being once done, may be 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 be of force? Nay, do not parents look upon their courses, and, if they see a good carriage, and good success, do they not like it well, and follow it with their blessings? Shall we make God an harder master? will he not love jacob though he got the blessing by deceit? God purposed him the blessing: and though he got not the possession the right way, shall his purpose fail? God forbid: yea let God be true and every man a liar; Ro, 3.3, 4 Jacob's unbelief makes not the faith of God of none effect. So might God deal with us. He purposed to us the covenant of the Gospel, and we 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, Rom. 9.26 we shall be called the children of the living God. Put case a child be cut out of the mother's belly, and come not the ordinary way, shall the father when he sees it live, and thrive, deny it to be his child, and conclude it to be a bastard? So will our God deal with us. But why should we grant them this? we failed not in our entrance: they can never prove it by the word of Christ. A true visible church may be considered two ways; in the planting, and in the reforming of it. How we entered into a true church in our first planting, God knows, Ro. 10.18 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: Col. 1 6. and surely it entered to us (as it should) by some Apostle, or Apostolic men, to make our ancient predecessors a true church. Before, we were without Christ: now we know him. Before, we were without the covenant; now we are in by baptism. Before, we were no professors; now we are, Ex. 20. and God shows mercy to thousands among them that love him, and keep his commandments, and is their God, and the God of their seed. Gen. 9.9. Gen. 17.7. 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 job, he was first of God's making, and next (by God's permission) of the Devils marring, when he was full of botches and sores, scarce known to his friends, and loathsome to his wife. All this while job was a true man, as he was before, though clouded with some fearful fits of impatience. But when God would lift up job again, he did not make a new job, but reform the old, he cured, and cleansed him, that he might appear like himself, 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 fearfully overspread with diseases. But when God would have it raised again, he doth not build a new church, but reformeth the old. He shows our forefathers where they were at a loss: that they had the faith of Christ in the articles, and the profession of it in public festivities: but with fearful superstitions and vanities. Therefore he puts into their hands, and the hands of his ministers, the word of his covenant, and the sacraments of his covenant rightly administered: and thus (by degrees) we fall to public profession of Christ's truth, by union of laws, consents, and practices. What then, is the want in our entrance, which doth make us no true church? The Brownists here, plead four things. 1 All our members entered not upon knowledge. 2 They made not a covenant for Christ. 3 They were not voluntary professors. 4 They were baptised when they were the seed of those that were not members of the visible church by actual profession. That all our members entered not upon knowledge, is false; were they in planting from no church, or in reforming from a corrupt church? Surely, the knowledge of the doctrine of salvation by the blessed trinity, Mat. 28. is sufficient for the receiving in of members. For Christ saith, Go teach all nations and baptise them. And wh●t must they be taught? That which they must be baptised into, their faith in the father, son, and holy Ghost, which was Christ's first creed that made churches. Had not the members of our reforming church this knowledge? where was the seed of our many hundreds of Martyrs? and where is these men's charities? Even the darkest times that our church hath suffered hath preserved this knowledge, and the profession of looking to be saved by jesus Christ the son of the living God, Matth. 16 which is that Rock against which the gates of hell shall not prevail. Yea but (they say secondly), put case they had this knowledge, yet they entered not into our visible church by covenant. Indeed it is lawful for christians, that have been disjointed in the service of God, to make covenants betwixt themselves to serve him better. So Asa and his people entered into a covenant to seek the Lord God of their fathers, 2 Chro. 15.12.14. yea, and they swore unto the Lord. So we read of the Princes, Levites, and Priests, that made a sure covenant, Neh. 9.38 writ it, and sealed it. Surely, this was a good way to tie up the unruly colts that were among them to God's service, if they had but natural conscience, and the Prophets did not condemn it. From whence I conclude, that it is lawful to help ourselves in the service of God by any means not forbidden, though it be not precisely commanded in the word: yet is their practice a binding law to us so far, as to unchurch us if we do it not? How many glorious visible churches do we read of in the scriptures, which never took this course, nor were bound unto it, and yet entered covenant with Christ too when they were admitted members? They were made Christ's disciples by teaching, and receiving the word, Mat. 28.19 Act. 2.41. 2 Cor. 5.19 Levit. 2.13 Deut. 29 12. Deut. 26 18. Deut. 33.3. & 26.17 Act 2.41 Act. 8.12 37.38. Mat. 28.19 1 Cor. 10.16 Psal. 44.17 which is the word of reconciliation. And this word given to his people, is, Gods covenanting with them, and his avouching them to be his peculiar people: and their receiving it, is their covenanting with him, and taking God to be their God. Then do they go to the seals of the covenant (the sacraments), according to Christ's rule, which do knit us rogether in an holy league, for the service of Christ, to our eternal good, if we do not deal falsely with God concerning his covenant. If therefore, they deny not (as they cannot) that our first members had the true word of God, and sacraments, neither can they deny that they have entered into the church by covenant. Gal. 3.27 Rom. 4.11. He that is baptised, putteth on Christ: and baptism is Christ's seal of the covenant upon them that are baptised, Ezech. 16.20. as those that were circumcised, were said to be borne to God by covenant: which if we break, we renew again so oft as we come to the supper of the Lord. Yea but (they say thirdly), put case that they entered covenant with God by baptism, yet were they forced to keep his covenant, in a better way than they had done, by the edicts, laws, and proclamations of princes. They were not voluntary servers of Christ, Psal. 110.3. Acts 2 41 as the members of a true visible church should be. Put this case to them also, ye are the sons of your mother, who was forced by the authority of her father, or guardian, to marry your father: will ye say, that ye are bastards, not lawful heirs, or not true members of the family, because your mother was not married to your father freely, and willingly? with what will soever she was married, she afterward lived in love, faithfulness, and obedience, and brought forth much fruit unto him. Such may be the case of a true visible church. She may come to Christ her husband, as a Bear to the stake, being forced by conviction, and the power of natural conscience; she may be drawn before she run after him; Cant. 1.4. yet afterward, she remembering his love more than wine, Rom. 7.4. may live in obedient love, and bring forth fruit unto God. Though this be a sufficient plea, yet let them know, that the first members of our church, in planting, were a willing people, for aught they know, and for our first members in reforming, I answer four things. First, that the free acts of the leaders of the people are accounted by God as the acts of all; when Moses was bid tell the children of Israel; and he did but tell the elders of Israel, and they answered, Ex. 19.3.7.8. all the people are said to answer together in them. So joshuah called twelve choice men, out of every tribe a man, to carry twelve stones, josh 4. ●, 8 and the children of Israel, whom they represented, are said to do it. So Asa took away the altars of the strange Gods, and broke the idols, 2 Chro. 24 2.4 7. and cut down the groves willingly; and though he commanded his people, and ruled by power, yet they obeying, are said, to seek the Lord▪ and to prosper. Thus far then, our first reformers were willing members; they were willing in their guides and leaders, who willingly put themselves on to advance the kingdom of Christ. Secondly, not only the governor's, but the people were willing covenanters in general body. It was done by the free proceedings of the house of parliament, where Knights, and Burgesses, were chosen by the free vote of the commons: and they (being known to be able men) do refer themselves to their determination in the Lord. What though some submitted out of fear of power? Thus, many in Mardocai's time became jews for fear, Hest. 8.17. yet were so accounted. And many in Hezekiahs' time were brought by posts, as it were, 2 Chro. 30 by the sound of the trumpet, to the passover, and yet their service was accepted. Thirdly, put case the laws, and proclamations of our Princes forced some to be members, who were willing to do worse. It was not in the first planting of a church, where faith is not to be forced (the kingdom of heaven suffers violence, Violentium non coactorum est regnum caelorum. 2 Chro. 30 19.20. but faith suffers not compulsion): but it was in the reforming of a church; and in such a case God did bless the compulsion of Hezekiah, and the people were not rejected, as no members, though they were not purified according to the purification of the sanctuary. 2 Chro. ●3 16 2 Chro. 34 32.33. Did not Manasseh, after he was come home to God, command judah to serve the God of Israel? Did not josiah cause and make his people to stand to his covenant to serve, even to serve the Lord our God? Is it not lawful for good Princes in reforming to follow these examples? may not they bind their people some way, by oath, 2 Chro. 15 12 Neh. 9.38 & 10.29. Ez. 10.3, 19 Object. Sol. bond, subscription, or taking, and giving hands for better performance of duties of religion? why may not our good Princes follow those old patterns in reforming? They say, because it is not found in the new testament. Be 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 be 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 Pastors' 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 read of none but Apostles, Evangelists, and the eldership that made ministers there. If they can show no text, I am sure they have no such Pastors as they ought: but I am sure we have true kings, who have power in reforming, to compel wicked people to be better than they are, Rom. 13. because they bear not the sword for nought. Yea, but (say they last) put case they entered upon necessary knowledge; that they made a covenant in receiving the word, and sacraments; that they were voluntarily, or forced, yet lawful professors, when they stated a visible church: yet they were (many of them) baptised, 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, than his children have a right to baptism, before they actually profess the faith, by virtue of that promise, I will be thy God, Gen. 17.7 and the God of thy seed. But if he be not a member of a visible church, (as a jew, Turk, or Pagan) then have they no right to it, before they actually confess, Act 8. as the Eunuch did. Now the Brownists (keeping a great coil 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 be a member of the visible church, in outward communion and fellowship of Christ, for the outward privileges of the church) they have (I say) espied, among many others, this one crime, in the Dutch, and French churches, Fran. john's Artic against Fr and Dutch Churches. that they baptise the seed of them that are no members of the visible church: much more, when they look upon us, whom they account not members of a true visible church, must they quarrel (if all be of his mind), if our first reformers be not members of a true visible church, and yet their children are baptised before they are of years to profess their own faith. SECT. 9 A question by the way, about baptising Bastards of impenitent Christians. I Confess, I never yet talked with any Brownist about this particular; yet because I find too many conscious people, hanging after foreign novelties, and gazing upon (with admiration) the membring, and dismembering in visible churches: who when they hear of Christians lawfully begotten children denied baptism, begin to wonder that christians bastards should be admitted. Therefore to clear both (as God shall in able) I shall labour to satisfy others (as I have done some) in this question. whether bastards are baptizable while their mothers are in their sins of adultery, or fornication, and whether men ought not to stay their baptism, until they be reconciled to God, in open church, which is publicly scandalised by her fact, and from which she hath dismembered herself by her misdeed? In this I find two questions enwrapped in one: whether bastards are baptizable? and whether men ought not to stay such baptism, till the harlot be reconciled to God, and this be done in the open church scandalised, from which by her fact she hath cut herself off by her sin? I shall first labour to state these questions, and then the cases will more easily appear. The estate of the first may be thus set. By bastards, such children are meant, as come not into the world by lawful acts of marriage: and by baptizable is meant, such as have a right to the sacrament of baptism in the church. And the question is not, whether bastards in general are baptizable? for so it is certain that all are not, as the bastards of jews, Turks, and Pagans, who have no right to baptism but by personal confession. But the question is, whether the bastards of the professors at large, in a christian church, which is in covenant with God (for the outward privilege of the church at least) have right to baptism? of these the inquiry is, because in the second part of this question, is spoken of the mother's 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 general a term. For it cannot mean, any men of that assembly, where such a bastard is presented: for they have no authority (known to me from scriptures) to meddle in any censure ecclesiastical. These only are to meddle here, joh. 20, 21 22, 23▪ who are sent, and inspired with delegated service and mininistery from Christ, either immediately, or mediately. Neither can it mean the Pastors, and deputed teachers of that assembly: for they have but a dependent authority according to the laws of Eutaxy, 1 Cor. 14. and good order in the church. Presbyters under Bishops, Bishops under Synods, Synods under Counsels, and Counsels under the word of Christ in plain scriptures. Our highest appeal is to our head Christ jesus. For if ordinary Pastors had such independent power in such cases, think whether it would not set up a Pope in every parish, especially considering that we have neither precept, nor precedent, in all the new testament, of such power given to any assembly, or Presbyter, that ever I could yet find. By men therefore, we must understand the public governor's of that church, that is, Ensem stringendo, decreta publicando the King, Prince, state, Bishop, and convocation, by their laws ecclesiastical for the good of the church. The question inquires of those, in respect of order, decree, and command: and of these in respect of Canons, and executions accordingly. Thus I take up the mind 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 baptism? By this, two things may be meant: denying baptism; but no man would utterly exclude such: and suspending baptism; and of this is the question: for it makes a double limitation; first, till the harlot be reconciled to God. In this, the question meddles not with the judgement of God, who by his sure omniscience, knows 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 God's tribunal: but with the judgement of the church, which under the sacrament of charity (as it was termed of old) by the harlot's 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 confess, and lament her sin, and promise amendment before her bastard was baptised, and so give a ground for charitable hope. The second limitation is, till she be publicly reconciled to the church scandalised, from which by her fact she hath cu● herself off. In which four things are to be 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? 2 Cor. 2: 7. Shall we not have the church to apply her power of mitigating indulgence? shall we have nothing but extremity? Did God allow in the time of the law, Exod. 21.28, 29, 30. that if an ox did kill a man by the master's negligence, there might be a commutation of punishment, from death to a ransom of money, and will we in no case have a mitigation of rigour from the open church, when yet Justice may be done, and that, with more good sometimes, both upon the party, and others by charitable and indulgent acts? Secondly, the persons offended, are the Church scandalised: by which the question means not the Catholic, or national Church; for with both these the harlot may be friends still; because they cannot take notice of every such fact, to be offended by it: But the particular Church and assembly united by God, and the laws for the professing of saving truth. Thirdly, consider then the danger of the harlot offending; she hath cut herself off, as the question implies: but consider how she hath cut herself off? and how far? she hath not cut herself off by excommunication ecclesiastical: for that is not in her power, and the Church hath not yet proceeded against her: but by excommunication moral, by the wickedness of her fact, which makes her censurable both here and hereafter, in an high degree, if she repent not heartily. But how far hath she cut herself off? Not from the visible Church; for she still professeth saving faith; and would not but have the benefit of it for much: yea, she still hath the character of Baptism, which is the outward mark of a Christian: for otherwise upon her reconciliation she should be baptised again, which surely the question intends not: but from two things in the visible Church: first, from the inward comforts of christianity, till she repent unto life: For (I think) it will not be denied, but that she may do this, before ecclesiastical indulgence be applied unto her upon outward submission. And secondly, from public communion with the visible Church in some holy things, when she is proceeded against, till she hath outwardly, in the congregation confessed her fault (if need require) and promised amendment. In some holy things (I say) for I answer, none will deny her a right to read the word of God, or to hear it read, to hear 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 understand, 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 certainly of these: but only returning into favour by communion with the Church in profession to have them. The question being thus stated, we may the more easily conceive and give satisfying answers. To the first, whether Bastards are baptizable? 1 Why the bastards of christians are baptizable? I answer, the bastards (as other children) of jews, Turks, 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, 1 Cor. 1.16. the Apostles did baptise them and their children, if any such were in the household: Act. 12. Act. 8. Mat. 28. ) But profession of Christianity gives right to the Parents: for if men do but profess their faith in the Trinity, they are baptizeable: and therefore the bastards of Christians 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 rebaptised: therefore they are baptizeable. To the second question, whether men ought to stay their baptism, till the harlot be reconciled unto God in the open church▪ which is justly scandalised by her fact, and from which she hath dismembered herself by her misdeed? I answer, first to the grounds of the question in limitations: and next to the question itself. To the grounds of the question, 2 An harlot's fact doth not make her no Christian. I answer two things. First, that her fact hath not so dismembered her as to make her no christian. For let me ask, doth a vast sin so cut off from Christ, that it doth unchristian a man or woman? I do not ask this to move any man or woman to flatter themselves in such a case. For such have just cause to doubt whether they are univocal members of saving Christ: neither can they know by assurance of faith, whether ever they shall rise again: because God says to no man, sin, and my grace shall help thee up. But I ask it, to show the hope and charity of the church, about such wicked professors of christianity. Besides, if her fact had made her no christian, she should be rebaptised: but she hath still the character of baptism, 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 scandalising of the church, where she lives, 3 An harlot's fact doth not deprive her or her child of the right of christianity. doth not deprive herself, or her child, of the right of christianity. As for her child, the scandal was given by the mother, not that, who is a sufferer in the shame of the sin, not a doer in the work of it. As for herself, though her scandal deprive her of the best comforts of christianity, till she repent: yet not of a right to some of the outward privileges of Christianity, whereof the baptism of her child is one. And this the rather, because an harlot amongst christians, having a bastard and not professing herself sorrowful, and that she doth believe in Christ, is not (for aught I know, or have heard) to be found what ever her heart be. 4 No man ought lawfully to stay bastards from Baptism. Now, secondly, to the question itself, I answer, that no man either in that church, or over that church, ought lawfully to stay bastards from baptism. Because they that are in the covenant of Christianity (as those that are to be regenerated, though not yet actually regenerate) are not to be stayed from baptism: Vt regenerandi etsi nondum regenerati but the bastards of christian harlots are in such a covenant of christianity: therefore they ought not to be stayed from it. That it is thus with christian harlots appears thus: because if a christian church be in the covenant of christianity, than all the members, 1 Cor. 12, 27. and matter of it are: therefore the church of Corinth is called the body of Christ, in respect of the covenant of christianity, though fearful wickedness was acted in that church about word, sacraments, and conversation. But such bastards are some of the members of a christian church, therefore they ought not to be stayed from baptism. That they are members of a a christian church, appeareth thus, Because all that are within the Jurisdiction and judgement of a christian church, are the members and matter of it, for (saith Paul) What have I to do to judge them that are without? 1 Cor. ●. 12 but bastards of Christians are within the judgement and jurisdiction of the Church: for else, why were they circumcised of old, and some way censured to certain generations? Deut. 23.2 and why in the Christian Church have susceptors (or Godfathers) been appointed for them, to undertake for their education? Therefore are they members of a Christian Church. Secondly, the proceeding of Abrah●m (the father of the faithful) in his house when he was called into the covenant of circumcision, aught to be a precedent to christian Churches in the covenant of Baptism. But Ishmael was circumcised as well as Isaac, though Agar brought h●m forth unto bondage, If then no men ought lawfully so to do, Gal. 4. Gen. 21. surely such Bastards are not to be denied baptism finally, or to be suspended from it in due time, understanding it as is before said. Thus have I answered these questions. But I know, others have answered otherwise: let it therefore be heard and examined. Some have answered negatively, that Bastards ought not to be baptised until their mothers be reconciled to God openly in the Church, in the which her child is to be baptised; let us therefore. 1 Hear their reasons for their opinions. 2 How they maintain it against objections made. Object. Their reasons are two. First, because all they, and only they may be baptised, which either do actually believe, or are of believing parents: but bastards in infancy, do not believe actually, nor are of believing parents: Sol. therefore they are not baptizable. But I answer to the argument, and application of it. The argument is imperfect: Exposititij. for what if bastard's be such as whose parents are unknown? in such a case the learned say well, if they shall be borne among christians, Si inter Christianos' nati fuerint, ex Charitate habendi profilijs Christianorum si non sit justa causa contrarium praesumendi. the law of charity is to repute them for the children of christians, if there be not a just cause to presume otherwise. Therefore the argument should run thus. All they, and only they should be baptised, which either do actually believe, or which are of believing parents, or in charity may be presumed so to be. To the application of it to bastards, I say; none will resolutely affirm, that Christian bastards while they are infants, are neither actual believers, nor of believing parents, nor may be presumed so to be: will they hold, that in the act of adultery there is an utter falling from the covenant of christianity? 1 Cor. 6. In sensu composito. Have they not read of taking the members of Christ, and making them the members of an harlot? or will they hold that the act of whoredom doth utterly extinguish baptismal grace in the parents? I think they will not; I know they cannot. No corporation doth cast off their members from their enfranchisements before trial, convictions, and judgement: much less will Christ. Yet they say two things in their own defence. First, that bastards believe not actually. Indeed it were too lofty to say that they believe as men of years who are wrought upon by the word, and prayer. But were it not very harsh to say they are infidels? Are they not members of a Church in the outward covenant of christianity as well as others? Have they not read of the seeds of faith, in such? or that Christ speaking of little ones, saith, they believe in his name? Mat. 18.6. It may be, he speaks of such as were admitted already into the covenant of circumcision: but may not they judge charitably of Bastards, in such a case, seeing ye see, or may see (in the issue) bastards to live graciously in the bosom of the Church? If they know none such, yet I do; blessed be God. Secondly, they say that the fathers and mothers of bastards are unbelievers: because they are unjust, they work from the flesh, 1 Cor. 6: 9.10 Gal. 5.9.22. 1 Cor. 6. 1 Tim. 5.8 they are shut out of the Kingdom of heaven, and they provide not for their own: and thus they reason. They that are unjust, bring forth the fruits of the flesh, shut themselves out of the kingdom of heaven, and provide not for their own as they ought, are unbelievers. But fathers and mothers of bastard are such: therefore they are unbelievers. To this I answer two ways. First in general, by using their own reason laid otherwise thus. They that are unjust, live in the flesh, shut themselves out of heaven & proprovide not for their own are unbelievers. But many christian parents of children lawfully begotten are such: therefore they are unbelievers I confess there is some difference to be put here betwixt parents of lawfully begotten children, & parents of bastards, because those do it in an act of justice and goodness, and that by God's ordinance if they do it as they ought; and these do it in an act of impudence and injustice. But if an act of injustice and uncharitableness doth of itself, make them unbelievers, as they are such, than it reacheth to the one as well as to the other. But there is no good religion bids us to think that an act of injustice in the parents should put a child both into the state of sin (in the neglect of a sacrament, Eze. 18. ) and into the state of punishment (in being deprived of it) when yet the child hath not followed, nor countenanced the parent's wickedness. Secondly, I answer in particular to the argument, and first to the ground of it, that such wicked christians are not so unbelievers as to be quite unchristianed, and so to be deprived, in themselves, and their bastards of the sign and seal of the covenant. There are two sorts of unbelievers; unbelievers in part, Two sorts of unbelievers. ● In part. rnd unbelievers in whole: unbelievers in part, and in some particulars, when the word of God is not so received of them, as the rule of faith and obedience in some particular parts of it as it ought. Of these there are to many amongst us, and all christian churches. From hence proceeds that, they not believing the word of chastity, are unchaste, the word of justice, are unjust, and the word of care for children, are careless, and the like, 2 In whole. unbelievers in whole, when christianity is dead in them at the root; as when the whole saving word is rejected. This is that unbelief which doth unchristian a man and woman, and if it be final, is a state of Paganism. Though (it may be) there be such parents in the eyes of God; (yet I think) few or none are such among Christians in the eyes of the church. They will all profess to believe in Christ, and when they are convincingly moved, will lament their sins, and promise to do so no more. To the application of the argument to fathers and mothers of bastards in a christian church, that they are such, is an unsufficient plea. And whether they be so, to the cutting of them off from Christianity in general, and making their bastards unbaptizable, judge by what is said, and what followeth. Secondly, they give another reason thus. Object. They that have no grace already conferred, are not to be made partakers of the sign and seal of grace. Rom. 4.11. But bastards have not grace conferred, they neither actually believing, nor being borne of christian parents: and therefore they are not to be baptised, I answer, Sol. they mean not (I think) the inward grace of actual faith, such as Abraham had; for then, why was Ishmael circumcised? But they mean the outward grace of having right to the sign and seal of the covenant; and thus their application to bastards is false: understand their argument thus. They that have not the outward grace of right to the sign and seal of the covenant, are not baptizable. What though Abraham had true actual faith when he submitted to circumcision, doth it follow that all that succeed him in circumcision should have so also? Prove that and turn Anabaptists: take away circumcision and baptism from all infants. Therefore I deny the application, that bastards of wicked christians have not the grace of right to baptism. They have a right to receive that right whereto their parents have a right to convey: and certainly these have a right to convey the right of baptism to their children; both as they are believers of the word of salvation by Christ, and as they profess to stand in such a way, though they are wicked and ungodly in particular acts. They have a right also to the offers of grace in a christian church, and so have a right to baptism: for herein God offereth grace by way of sign, and seal of God's covenant. To understand this, conceive these two points. First, the difference of the offer of grace to them within, and to them without the church. They without have a right to it in the word: for I may preach the word to a jew, Turk, Heathen, if he come within my limit, Mat. 28.19. and will hear. But they within have a right unto it in the word, and sacraments, according to Christ's commission. Secondly, the privilege they have by it, is, not to be graffed into the body of Christ, according to the election of grace, but according to the profession of the Gospel, and the state of the church visible here. Thus their reasons are void from proving that bastards are not baptizable. Now mark what reasons they make, and find against them, and what they answer. First, some of the bastard's predecessors Objection. 1 have been believers, and this is sufficient to admit them to baptism, according to the promise made to believers, and to their posterity. This is a poor objection, Censure. thus propounded. For what jew, Turk, or Pagan is there, who may not pretend that some of their predecessors have been believers, Rom. 11. Col. 1. if the Gospel have been preached through the world. They must be predecessors in a christian church, in outward covenant with God. But let us see their answer. Sol. They give a text to prove the contrary, and require a text to oppose them. Their text is Saint Paul's, who speaking of immediate parents, saith, except one of them are believers, their children are unclean, 1 Cor. 7.14 but now (by the faith of one) they are holy. Censure. They will not prove (I hope) that believers children are holy by an infused, or derived holiness from them: for from them they are the children of wrath, but only that they have a federal holiness, Eph. 2, by which they have a right to baptism. Sanctitatem foederalem, ut qui sunt regenerandi non regenerati Neither will they prove that it is necessary to a child's baptism, to have immediate predecessors such believers, as do in all things contrary to such sins as do wound or waste a good conscience. It is enough i● one be a believet, that is, a doctrinal christian, though like the worst in the church of Corinth. If he be a jew, the Apostle calls him circumcision, Rom. 2. and if he profess faith in Christ, he is a christian for his own, and his child's baptism. What though the Apostle speaks of immediate parents there, where he speaks of a church newly converted to the faith from heathenism, and so to be a church that wanted predecessors before times? may we not therefore make use of other texts more comfortable for us▪ who have had the Gospel a long time, and that, sealed with such christian blood? If now they require a text to oppose them; let them take that, The promise is to you, and to your children. Act. 2.39. But they answer, that the unbeliever, and his children, are not the posterity of the believer; Object. I say, yes, if they be members of a visible church. Those wicked kings of judah, Sol. that were idolaters, were the posterity of Abraham, and David, and had right to the promises made to them, yea, and to the ever blessed Messias, who descended from them. If they repented not, they had no inward comfort from him, yet had they outward right unto him, by virtue of the promises made to Abraham and David. But they say, Object. Sol. can unclean bastards be the seed of the believing? I answer, that I approve that in these terms they express hatred to the sin: but in that they forget a federal cleanness in unclean christians children, by virtue of God's promise to believers foregoing them, they go the right way, not only to fill he I with bastards, but with true begotten children, whose immediate parents are (too often) guilty of greater sins than whoredom, though that be damnable enough. Secondly, they find another objection; Objection. 2 God hath promised to show mercy unto a thousand generations, Exod. 20. to them that love him and keep his commandments. Therefore bastards of wicked Christians are baptizable. The reason should have been put thus: Censure. God hath promised to show mercy to a thousand generations of Israelites in outward communion with him: for otherwise it follows not, that the bastards of christians are baptizable. But what answer they? They say Solution. 1 three things; first they say, it follows not: because bastards are not the generation of them that love God, and keep his commandments. Take heed: Censure. was not David's child got of the wife of Vrijah the generation of them that loved God at all, though in that act David loved him not? nor was Ishmael the generation of Abraham that loved God, though in that act (out of ignorance not wholly excusing) Abraham loved him not? yes, as josiah was the generation of them that loved God, though Manasseh his father had long and fearful fits of cruel Idolatry: so in this case, bastards may be 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 show grace and favour to one, and another thing to say, that he is already in grace, Censure. as he must be that is baptised. I have answered before, that the bastards of Christians have the grace of right to Baptism, and that is sufficient in this case: for otherwise, Ishmaels' right to Solution. 3 circumcision cannot be found. Thirdly, they say, that that promise of God in the second commandment may have a double sense, first, that God will extend his mercy to many ages on them that love him, when they are come to age, and capable of his love by practice. Censure. But thus they make them that love God to be the posterity, when it is plain, 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 show little children favour for their fathers and mother's sake to a thousand generations. But this they think, cannot be meant, neither in deed is, as I conceive Yet then add a third sense, which they forget, that God will show the posterity, that continues in the profession of his name, favour; not for their parent's sake, but for his own sake, for his promise sake, Gen. ●7. which he makes to them that love him, and that, for many generations; and then I reason thus. That which keeps 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 seal of the covenant, of which they are capable. But Gods promise to faithful parents in the visible Church, keeps 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 ask, whether all children, or some have right? I answer, all, to the grace of right to Baptism. Thirdly, they bring forth another objection, Objection. 3 that if bastards be withheld from Baptism, there will be no difference put betwixt Bastards and their parents. They answer here what if there be no difference put? Sol. And whatsoever the objection be, (for I know not who owns it) they run here a strange course. Out of a desire to honour the seventh commandment, they dishonour the first, and third. Heb. 13. Let adultery be abominable (because whoremongers and adulterers God will judge) yet let God have his honour in hating infidelity above whoredom. Let not the Scripture be wronged; but thoroughly weigh their words. They say first, Censure. that Bastards and their parents are all infidels: what? though their parents be Christians? 1 Tim. 5.8. yes surely, say they; because Saint Paul saith they are worse than infidels. Let them consider, because they are worse than careful infidels, in not caring for their children (which is against the fifth and eight commandments) are they worse than infidels in infidelity? They are christians, yet worse, and better, worse in disgracing their posterity: 2 Pet. 2.19, 20. yet better in believing still the doctrine of christianity, and so giving a right to baptism. But they say further, that parents of bastards are worse in state then Turks, and they would prove it from a Text of final Apostasy: but what proof this can be against an act of whoredom (in the passion of lust, clouding reason in an heat) 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 baptism, if she be a Christian at large. Fourthly, they meet with another objection, Censure. that Bastards are borne, & the Church is their Mother; therefore baptism ought not to be denied them. It should have been put thus; they are borne of Christian parents, who by profession are members of the Church, and so the Church is their Mother, Sol. and the mother of their seed; and therefore to be baptised. But in their answer, they fall into two errors. First, that the Church is a company of true believers whom God bath chosen to eternal life; which Church I pray? Not that whereof new borne bastards of Christian parents are by profession members. The holy Catholic Church, and proper body of Christ, may be defined by believers in that sense 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. Act. 2. 42. 1 Cor. 1, 2. in the profession of saving truth, whether they are elect, or no. Their second error is, that Bastards are infidels; for this can not be conceived of bastards of Christian parents, as is before proved. Objection. 5 Fiftly, they yet find more arguments to oppose them: Censure. Bastards may belong to God's election, and therefore are not to be denied Baptism: It should have been thus set: They may belong to God's election as members of the visible Church: for otherwise election may belong to Jews and Turks, who yet are not Baptizable without personable profession. But they answer thus, Sol. it must not be said, they may belong, Censure. but they do belong to God's election: for otherwise the sign is not to be administered unto them. Do they consider how thus they take away Baptism from all men, women, 2 Tim. 2.19 and children? The Lord knows who are his and the Church reaches but to the judgement of charity. A judgement of certainty, to warrant us in these acts is no where granted, though baptism be deferred to the last gasp for any thing known to me of faith. Objection. 6 Sixtly, they further find another argument against them▪ that if bastards were denied baptism, this were to make the children to bear the iniquity of their Parents. Eze. 18. But may they not rather thus dispute? Censure. The children whose parents have a right to baptism, have also a right to baptism themselves, notwithstanding their parents personal faults; for otherwise they shall be punished for parents' faults: But the christian parents of bastard's have a right to baptism themselves: and therefore so have their children. They have a right of possession to the baptism they have: and a right of expectation to the comfort of it, upon their faith and repentance. But take their answer, Sol. and they say four things. First, that they do not mean to deny baptism, but to defer it. Indeed here is some charity, but not enough, upon former grounds, Again they say, to defer baptism is not to punish them for their parents sins; yes that it is, if it be merely inflicted for parents' sins. Though the baptism of children of believers is not to remunerate them for their parent's righteousness, but a blessing upon them for Gods promise sake to believers; yet to deprive infants of it merely for parent's sake, is a punishment for parents' sins. Thirdly they say, that the Prophet Ezekiel speaks of actual sins of great ones, and not of little children's sins: and when they have said thus, they confess it is not to the purpose here. Yet consider this point: Can any man be guilty of the personal sin of another, with whom only there is communion of suffering, and not of sinning? God forbid, and yet such is the case of infants from us. Lastly they ask, what danger is it if bastards should be unbaptised till they are of years? I answer, there are dangers more than one. The danger of injustice at large, in withholding a right from them: yea, may I not call it sacrilege? Act. 8. & 9 The danger of the neglect of this ordinance, which is the ordinary way of God for entrance into the visible church. Mat. 28. And the danger of elevating baptism above the mind of Christ, who will have grace offered to all entering christians in it, yea, and given by way of promise and covenant which shall not fail to the receivers. Lastly, they yet find 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 down otherwise, thus: They who (at least) in the judgement of charity are christians, Censure. ought not to have their children kept from baptism: 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 baptism. Sol. Now take their answer. They say, the judgement of charity ought always to be according to truth. This is true, of truth probably presumed. But what do they assume? that whoremongers and harlots cannot be judged such while they are in their sins, which make them unbelievers. But say, I pray: Is their sin properly against faith or manners? Is the bad working, or idleness of faith, in this sin against manners, of such power, as utterly to root out their doctrinal faith, which yet is sufficient to entitle their children to baptism? If they answer but these demands well, they shall see their own errors. Thus have I taken in by the way, a view of th●s question, which ●s not an every day doubt, and is useful ●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) we, their seed, in their right, and so in a right of our own were more purely baptised, 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 be baptised into their parent's christianity: so much more had we into ours. Our predecessors 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 baptised, and made true members of a true visible church: i● not for such government as Brownists dream of, yet to be governed as members of God's house, for conviction, or conversion to life. SECT. 10. Brownists third exception against us about the head of our Church. We having now done what the Brownists do mean by a true church and the falsity of it; and with the entrance into it: we are now come unto their third exception, taken from the head of a true visible church. They find 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 ways, according to the laws of God and our church, and commonwealth: and because they fancy no visible churches, but particular congregations, which must be fully furnished from Christ, with power of governing themselves: and they do perceive withal that the supreme authority of a king over churches, doth (according to kingly duty) hinder their erecting of new ways, and tie them up to observe the laudable customs of the church: therefore (as if they willingly subscribed to the speech of Gallio, that wicked deputy of Achaia, Act 18.12, 13, 14, 15. If it were a matter of wrong, or wicked lewdness, O ye jews, reason would that I should bear with you, but if it be a question of words, and names, and of your law, look ye to it, for I will be no judge of such matters), they cry out, we have no head but Christ: he shall rule over us: we will wait upon him only: but you have another head, and that is the king, whose laws you follow for government of the church, and upon whom ye do depend for building, or pulling down whatsoever Christ's law saith. Now, to prick and open this blister, consider, 1 That Christ is the head of the catholic 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 help this, and that according to Christ's word. That Christ is the head of the catholic church, no christian will deny, 1 Christ is the head of the catholic Church, Eph. 1.22. Col. 1.18. john 1 16. Col. 1 19 Eph 1.22. Eph. 9.6. 1 john 2. Eph. 5.23. or if he do, he will be convinced by scriptures, which teach him to be 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 behoof of his church. He takes up all debates, suits, quarrels, and controversies betwixt God and his church, as a counsellor, advocate, yea, husband for his wife. He is the Prince of our salvation, the proper fountain of all spiritual life and government. No head is such an head as he is: Political heads give the influence of civil favour; Economical heads of household, and wedlock favours: but this all-sufficient spiritual head, of saying favours, spiritual blessings in heavenly things. Eph 1.3. This therefore is certain, that thousands in this catholic church do run into folly, rebellion, and blasphemy. Into folly; because they do things without the general, or particular direction of Christ: Christ is not in all their counsels. Into rebellion, because they do things against the direction of Christ: let Christ say what he will, they will do what they list. Into blasphemy, because they think not Christ's counsel worth the while, s● long as they can shift without it: it is good when they are sick, but if well, it is but as Elias to Ahab, a troubler of Israel. 1 King. 1.18. These may be in the catholic 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, 2. Christ is the head of particular Churches▪ 1 Cor. 12.27. and visible assemblies. Therefore the church of Corinth is called the body of Christ, and members in particular. This church (as any other particular church) may be considered two ways: In itself, and so it was a body: with reference to other churches, and so it was a member of the catholic church. But consider it both, or either of these ways; if it be the body of Christ, if a member of his body, or if both, Christ is the head of it: Apoc. 1. he is in the midst of the seven golden candlesticks. Therefore also the church of Ephesus, 1 Tim. 3.15. is called the house of God: and as in an house there is an head, the husband is the wife's head; so, but more transcendently, 1 Cor. 11. is Christ the head of every particular house or church. For God hath set his son over his own house, Heb. 3 6. Heb. 10. and our highpriest is over the house of God. This is true. 3. Christ is the head of our Church. But thirdly, say the Brownists, what is that to us? Christ is not our head. Yes, Christ is the head of our church of England. For do but consider 1 Wherein Christ's headship stands? 2 How he useth and exerciseth it? Christ's headship doth stand in providing fit means for the gathering and enlarging of his visible church, or churches, and making them effectual. There is a foundation to be laid, which properly is Christ, and for, 1 Cor 3.10, 11. Eph. 2.20. 1 Pet. 2.7. 1 Cor. 3.10 and from him the Prophets, and Apostles. There are builders, yea master builders, as well as others, to be provided. There are materials to be at hand, saints by calling some of which grow up to be lively stones, a spiritual house, 1 Cor. 1.2. 1 Pet. 2.5 1 Cor. 3 9 that they may be God's building. These faithful ones must be laid and coupled together, as by joints, till they grow into an holy temple, Eph. 4.11.12. for the habitation of the Lord, by the spirit. Now, that this may be done, Christ is the principal agent, he adds unto his church, Acts 2.47. john 14.6. that they may come to the father by him. And withal he provides his word, that they might believe, joh. 10.31 1 Cor 3 5. Rome 6.4. 1 Cor. 10.16 and ministers, by whom they may do it: and the sacraments, that they may be baptised into his death, and have the communion of the blood of Christ. He rests not here, but to make them effectual, in the use of these means, he comes amongst these citizens with the saints, Eph. 2.19 and grants to those that by grace receive the spirit which is of God, 1 Cor. 2.12. Acts 11.18. Acts 15.11 Acts 2.47 Acts 11.20. to 26. repentance unto life, and faith to purify their hearts: and so he addeth to the church from day to day, a great number that believe and turn unto the Lord. But for those that come in to the voice of the word, and supper of the gospel in word and sacraments, and have Simon Magus, judas, Hymeneus, Alexander, and Demas his heart, if the conviction of themselves, and the conversion of others, and their perseverance do them no good, he shows sometimes what they deserve, by fearful judgements, Acts 5. and the censures of the church, Mat. 16. john 20. Mat. 13. but he will show it in full power when the great day of separation comes. Now look, (in the fear of God) whether our ever blessed jesus Christ be not thus our head. Have we not (through grace) the word of God, gifts, ministry, and sacraments from Christ's rule? Say the Brownists, ye have not all Christ's ordinances, Object. ye want his discipline. To that I shall speak in due place: Sol. in the mean time, put case it were true; yet were it a true visible church, though not a perfect one. That is an ordinance for the comely and well being, not for the being of the church. But it lies upon them to prove that, what they say we want, are Christ's ordinances, and branches or his kingdom. This they never can do by the undoubted word of Christ. Besides, hath not Christ our head, in the use and exercise of these blessings manifested his effectual power? Mic 7.19. How many iniquities are subdued, and sins cast into the depths of the sea? what place is there, where we shall not find the serpent's head broken? Gen. 3.15 Some have been in their ordinary businesses, as the woman of Samaria, john 4 7. and have come off with the bells of the horses, pots in jerusalem, and judah? Zac. 14 20 2●. as well as pots in the Lord's house, engraved with holiness unto the Lord. Some have been disciplined with the misery of the husks of swine, Luk. 15.57. and have been translated out of the kingdom of darkness, Col. 1.13 into the kingdom of God's dear son. Some have heard and read good things to scoff and cavil at them, but have been suddenly changed from glory, 2 Cor. 3 1● to glory, as by the spirit of the Lord. Some have breathed out the stinking breath of sin, as Saul, Acts 9 and others have seen the heats of persecutions, and they have returned home to call upon the name of the Lord jesus, both theirs and ours. 1 Cor. 1.2. Yea, and some have seen others fall away from the faith of Christ, and by the preaching of Christ, have met with graffing in, the riches of the Gentiles, reconciling, and salvation. Rom. 11. ●● 12.15.19. And though with Christ they have had a sword sent, Mat. 10.34 Phil. 11.13 14 yet bonds in Christ have been famous, and the brethren in the Lord have waxed confident, and bold to speak the word without fear. Thus hath it been with our blessed church: the kingdom of heaven hath suffered violence, Mat. 11.22 and the violent have taken it by force. But the ministry of the Brownists hath had no such communion, and influence, with, and from Christ our head; one of a city, two of a tribe, here a little, and there a little, doth not answer, in a continual course from Christ hither, the power of Christ's intercession, Psal. 2. for the heathen for his inheritance, and the uttermost part of the earth for his possession. But (say the Brownists) we have other heads besides Christ. Object. Sol. I say we have no other mystical head beside Christ; 4 The headship of the King doth not hinder the headship of Christ. 1 Cor. 11. Esa. 9.15. 1 Sam. 15 17. Exod. 18.25 but only political heads to keep peace, and to see that every person, within their compass, do his duty religiously. Thus the husband is the wife's head; the honourable man the head; Saul, the head of the Tribes; and Moses chose men of courage, and made them heads over the people. But (say they) our King is our head, so as to rule in matters of religion. This is true: yet (fourthly) consider that this headship of the King doth not hinder ●ut help the advancement of Christ's headship, and that according to the word of Christ. To clear this, follow me in two particulars. 1 That God hath given a power of government to the Church for the well ordering of itself. 2 That Christ hath made Kings prime officers to advance it in their places. 1 The Church hath a power to govern itself under Christ. Mat. 22.23. Exod. 2.14 As a man cannot well be without clothes & good nurture: so neither can the Church well be without the walls of government. She must also be able to hold up her head against her enemies that shall say, by what authority dost thou these things, and who made thee a man of authority? Therefore hath Christ given the particular, or general rules of the word, to give a commission to the Church to govern itself both in matters of substance, and in matters of circumstance. In matters of substance it hath power to govern itself, by ordering concerning the Word, Acts 2.41.42. Sacraments and Prayer, so as to make them most comfortable: concerning Church Offices from time to time, Acts 14.23. Tit. 1.5. jam. 5.14.6.8. 1 Cor. 16.1, 2. Gal 6.6. 2 Thes. 3.6. 1 Cor. 11.20. and duties of charity: concerning the Church's censures, public assemblies, and oversight that all these be done to the honour of Christ, and advancement of religion. In matters of Circumstances, it hath power to ordain some outward rites and ceremonies for the outward carriage of God's worship. In the Church of Antioch there was a question about Circumcision (an useless, because dying ceremony then.) The Apostles, Acts 15 1. 2 Elders, and brethren at jerusalem (by their consent and to encourage them in grace) consulted about it, and delivered their judgement as a rule for the Church to follow. Ver. 10.24 28 They disannulled the ceremony of Circumcision in those Churches troubled: and establish others for a time, verse 29. as abstaining from meat offered to Idols and blood: which yet in themselves were but things indifferent. For meat commendeth us not to God: 1 Cor. 8.8. for neither if we eat, are we the better; neither if we eat not, are we the worse. Again in the Church of Corinth, there was a custom which grew to a public order in the Church, of covering and uncovering, 1 Cor 11▪ 4.5 etc. to signify the headship and sovereignty of the man, and the subjection of the woman. This was countenanced by the Apostle for the peace of the Church, ver. 33 34 and other otders established. Yea when he purposely treateth of acts of ordinary and extraordinary worship, he gives them rules for the government and outward carriage of them, 1 Cor. 14.26.46. let all things be done to edyfing, and let all things be done decently and in order. Thus in matters of substance hath Christ made his Church able to govern itself by particular rules, and in matters of circumstance by general rules of edification, order, and decency. 2 Kings are prime officers to advance government in Churches. Mat. 28. Mat. 16. Mat● 6 Rom. ●2. 8 1 Cor, 11.28. Rom. 13.5 Secondly, he hath also made Kings prime officers to advance this government in their places. That he 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 keys of censures Ecclesiastical▪ but largely, as those that are to care for good order about them. The offices of ruling and governing which Paul speaks of, cannot be proved not to belong to them. They are Ministers for our good: and our good is not chiefly civil (I hope) but spiritual. The Apostle would have us pray for them, that we may not only live in civil honesty, but in Godliness, to be countenanced, and established by them? 1 Tim. 2.2. Surely being members of Church, they cannot but be chief ones too, as being Christ's Lieutenants, who according to his promise are to be nursing fathers, Esa. 49.23 and their queen's nurcing mothers, who have their authority, breasts and duggs to reach the need of all under them, to cherish and feed the Church of Christ according to his rules. It is true, they are servants to the Church, Object. and all good Kings do so acknowledge themselves: Sol. 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 Christ's people. Hence is it that God hath given them a sword, Rom. ●3. that when they oversee the ways of the Church within their reach, they may maintain the rights of it, and by a coactive and coercive power suppress 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, Object. and over the members of it? I answer, Sol. first, in calling of assemblies both civil and sacred. Num. 10.1, 2. josh 24. ●▪ 18. 1 Chro. 15. 2 Chro. 15.14. 2 Chro. 22.3. 2 Chro 20 2 Chro. 34 29 30 1 King. 15 12, 14, 14. 2 King. 23.2, 3. 2 Chro. 29.3, 4, 5. 2 Chro. ●▪ 14, ●5 The two silver Trumpets were given to Moses the magistrate: and lest we should look upon him as some extraordinary person, we see that right maintained by joshua, David, Solomon, jehoshaphat, Hezekiah, and josiah. Secondly, in abolishing false worship, and establishing true, as we see in Asa, josiah, Hezikiah. Thirdly, in looking to the ministry, both that it be sound and good (as Solomon, who thereupon deposed Abiathar, and put Sadock in his room, as he performed other acts of justice by royal authority, and jehosaphat who sent his princes to see that the Priests and Levites did teach the law of God in their cities:) and that the ministry be maintained according to the honours that God hath bestowed upon them, 2 Chro. 29 4, & 31.4.16, 17. 2 Chro. 35 2. as Solomon, Hezekiah, josiah, and Nehemiah. Fourthly, in causing the people to serve the Lord, as Hezekiah, Neh. 13.11.12. 2 Chro. 30 2 Chro. 34 2 Chro. 15 and compelling all that were round in Israel (formerly professing God's religion) to seek the Lord as josiah 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, 2 Chro. 19 18. in appointing consistories for the well ordering of the people; as jehoshaphat, who set over the Levites and Priests, and chief of the families of Israel, for the judgement and cause of the Lord at jerusalem. Object. All this is true (say they) of the Jewish kings, who were types of Christ: but we read of no such officers in the new testament. Sol. These men are liberal in making types of Christ's kingdom; 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 judah were types of Christ (as Solomon in his name and building the the temple, and David in his troubles, and victories, and as he was a king, and a prophet): but that all the kings of judah were types in their governements over the church and state, even Saul himself, when God made him head of the tribes, cannot be proved for God's truth. 1 Sam. 15.17. And whereas they talk of no such officers in the new testament. Say it be 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 pattern for things lawful) go for currant still. But seeing the new testament saith, that we must pray for kings, that by their authority we may live in godliness, 1 Tim. 2.2. as by those that are over us for our good, spiritual and temporal, surely, 3. Rome 13.5. they have warrant enough to use their power, over all their people to advance godliness, and the good of religion as well as justice. But (say they) it is for Christ, Object. not for kings, to appoint orders about his worship. This is true for substantial orders; Sol. for these t'has are in the will of Christ may not be altered: but for matters of circumstance, which concern time, place, and outward form, not determined, kings are bound, as supreme 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 adds 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 virtue. Object. Sol. But then (say they) they may enjoin their own 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 mourn, till in the day of Judgement God fan away the chaff. But there are others, which in their own nature are indifferent, neither commanded nor forbidden by God; and of which Christ saith, he that is not against us, is with us. Mar. 9.40 In these the christian magistrate hath a power for order, and uniformity. For if Godly persons may bring up customs in the times of God's worship, Hest. 9 1 Cor. 11. as the Jews did their Purim: and if Christians may order what garments women may wear when they come to church (which Paul after allowed) why▪ may not the christian magistrate for the peace of his whole body? Object. But then (say they) this makes things arbitrary, and indifferent to become necessary. Sol. This is true: but you must conceive that a thing may be said to be necessary two ways; necessary in itself, and necessary in the outward submission to the use of it. In itself, a thing indifferent cannot be made necessary. It is always 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, Acts 15.28. Acts 16.3. Acts 21.81 22, 23, 24▪ 25. abstaining from things strangled, and blood, circumcision, legal vows, 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 yielded in love; and so may it be 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 we should suffer ourselves to be unsettled from royal power. But again (say they) than kings may require such things as swarve from some holy patterns we have in the scriptures; Object. and so by granting this government, we shall be ill to help, I say, howsoever they use it, we must grant what God hath given, Sol. as they are all the keepers of both the tables. Deut. 17. If they use it well, thou must obey in the Lord If ill, thy prayers and tears 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 controversy (which is not the case of sufferers in these days of peace and the Gospel so far as I know) but for in●oynements, swar●ing from patterns. Exod. 12. I find this in scriptures, that Godly men have swarved from patterns, not seconded by a perpetual law, which might seem to bind strongly. The Jews sat at the passover in Christ's t●me (or rather lay leaning) though the first gesture was standing or walking: Mat. 26. and godly men and women communicate in the morning, and in a Church, though the first pattern was otherwise: josh 5.5.6 7.9. Math. 12.3 5. 2 Chro. 7.7. 1 King. 8.64. 2 Chro. 30 2, 3, 17.18 etc. Object. Sol. Object. Pro. 2.20. Sol. yea th●s is plain, that God's ceremonies might in some cases be dispensed withal without sin, much more may men be unlosed from patterns which are not the examples of a law binding so. I know it will be said that the examples of God's people (commended by the holy Ghost) are every whit of as great ●orce as a command. It is true, if they be examples of a rule: otherwise they show things lawful, but not things necessary. Solomon indeed says, walk in the way of good men, and keep the ways of the righteous. But good men, and righteous men are so with respect to God's law after which they walk; otherwise they are not so, though b●ng so good, they may give a pattern of that which is lawful, but not necessary. My conclusion is this, that the Church hath power to govern it se●; by particular laws in matters of substance, and by general in the outward carriage of order, comeliness, and edification. And when a king, as head of government under Christ, puts in ●his authority and power for seeing things carried within the churches of his kingdom according to these rules, he is a prime officer under Christ by Christ's own promise, and appointment, whatsoever Brownists can say against it. If they will still stand against it (for few of them are found so humble as to search, and yield) they cannot but know this, that in breaking the laws of men that are not against Christ, Mar. 9.40. Rome 13.5. they sin against conscience. And as magistrates are encouraged to be 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 burden to the Church in which he lives. SECT. 11. Brownists fourth exception against us, about the members of our Church. We 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. here they take on amain, 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 weakness. For put case a man had never a good finger, nor hand, never a good toe, nor foot, never a hair on head, or beard; or if he have all his members, yet he hath the palsy in one, the gout in another, blindness in another, deafness in another, botches in another, numbness and deadness in another, is he therefore no true man? Surely he is a true man still, though a miserable one. So is it in a visible church; many members may be weak, and many wicked, as well as some truly gracious; and yet, in the whole body a true church still. Peter and john met with a beggar, at the gate of the temple called Beautiful, who was fain to be carried, because he was lame from his mother's womb, Act. 3.2. and yet the holy Ghost calls him, a certain man: and Paul met with an Apostolical Church in Corinth, which was worse in many members than that poor cripple was, and yet he called it a true church of God: 1 Cor. 1.2. for the God of truth admits of no falsehood. But to clear this more fully, I shall by (Gods assistance) consider three things: 1 What they say true, of their own members and ours. 2 What they say false, of the members of a true visible church. 3 That their dream of pollution, is from their own brains, not from Christ's ordinance. This they say truly, that the members of a true church are saints by calling. 1. Saints by calling. 1 Cor. 1.2. Profession of saving truth (as I have showed) makes such true members; and all that so profess themselves (though there be much chaff among the wheat) are such saints by calling. He that professeth so much knowledge, either actually, or federally, as admits him to baptism, hath put on Christ. Gal 3. And he that hath put on Christ, Act. 1. joh. 15.2. though as an elect vessel as Paul, or as one in Christ bearing no fruit, and therefore justly to be cut off, is certainly a saint by calling. There are two sorts of saints by calling: such as are sanctified by habitual infusions, and actual expressements; and such as are so by baptismal profession, and many gifts of the spirit, Heb. 10. ●9 and so by consecration to God. This may fall upon those that are justly rejected for their hypocrisy and wickedness 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, 2 Renewed Saints not only matter of a visible Church. that the members of a true visible church, are only such saints as are so regenerated, as they have actual communion with Christ in all the acts of saving grace. If they would sp●ake of the Catholic Church. It is the number of all faithful 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: 1 Cor. 12. and so receive grace from the head according to the measure of every 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. 2 Cor. 12.11. Eph. 4.3. 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, jude 3. which it cleaves unto for ever, Eph 2.20. Rom. 14.5. 2 Tim. 3.16. 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 speak of this catholic church, let them draw up the members to that sanctity which the word, and world, will afford. Nay, if they would speak of such members of the visible church, who shall from Christ receive all spiritual blessings in heavenly things, Eph 1.3. Eph. 4.12, 13. and be jointed into the body of Christ, till they come to a perfect man, unto the measure of the stature of the fullness of Christ; let them speak of all holiness too, so far as our knowledge in part can reach unto in this kingdom of heaven upon earth. 1 Cor. 13 9 If further they would speak of such members as are fittest to bear rule in the visible church: surely though judas be in as well as Peter by Christ's his call, and young Timothy, 1 Cor. 16.10. can work the work 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 government of all the members (which they cannot make good) they think not only the holiest persons to be the fittest, but the only members of their visible churches. If lastly, they would speak of those that are the greatest comforts, and ornaments of a visible church: then surely, holy persons are. For David's eyes run over with water, when members in the church, Psal. 119. as well as others kept not God's law: yea, and it is a fearful reproach, and tending to corruption to them that favour it. But when they speak of such members only in the visible church, who are so holy as they imagine, to whom if others join themselves in spiritual communion, they are unchurched; this surely hath no ground, but in their own brain. This is an undoubted rule, A mixed company in the visible Church that it is God's will that a mixed company be invited to the wedding of Christ, the feast of the gospel, which makes up a visible church. The wedding of Christ is either complete in heaven, or begun in the church. To that in heaven, a mixed company is not invited, but conditionally, joh. 3.16 1 Cor. 15· for no unclean thing shall enter into the kingdom of heaven. To this in the church, a mixed company is invited, and through the power of the sweet word of grace, comes both to the word and sacraments; as Simon Magus to baptism, Act 8. and the drunken and factious Corinthians to the supper of the Lord. 1 Cor. 11. And that it is Gods will to invite a mixed company appears by texts, examples, and reasons. The text is clear in God's commission, Mat. 22.9. Go ye into the highways, and as many as ye find, invite to the marriage: and also in his servants execution, 10. 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, he blamed not his servants for inviting, and guests for being in communion with the unworthy, but friend, 12. how camest thou in hither? But (say they) what is this kingdom of heaven? Object. Is it not the world? Doth not Christ himself so expound it in opening the parable of the tares? Mat. ●3. 38 Sol. The Field is the world. It is true, he saith the field is the world, but he saith not the kingdom of heaven is the world. Surely, the whole world lies in wickedness, 1 joh. 5. and is far different from the kingdom of heaven in the church· Therefore doth not Christ say, the kingdom of heaven is like to the world, but it is like unto a man, Mat. 13.24 this man is the son of man, who raiseth to himself a visible church here. This he raiseth not in Jury only, but (now the separation wall is broken down) in the world. Here by virtue of his Gospel, he doth sow the children of the Kingdom, ver. 38. according to that promise of old, I will sow her to me in the earth. But the Devil, Hos. 2.23. that envies Christ's Kingdom (not the world) sows the Tares which are the children of that wicked one. These Tares grow up in the Kingdom of Heaven, which is in the field of the world, with the good seed, and so long as the Devil is the Devil, and envies, it will be so. And it is Christ's Judgement concerning them, Let them alone, till the harvest, lest while ye pluck up the Tares, ye pull up the Wheat. 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 Corn upon one stalk, which from the power of the Gospel were called into the Church, but degenerated by the supersowing of Satan, into wickedness in life and doctrine; and so became as these Tares, which grow up together with this good seed till the Harvest. Thus the Text is clear. Next for examples, look to all the visible Churches that ever were, and they stand for a mixed company. In Adam's house there was a Cain, in Noah's a Cham, and in Christ's a Judas. But (say they) these were cast out. It is true, some way or other, but while they were in, they were true members of the visible Church, as those that could plead, We have eat and drunk in thy presence, Luk. 13.26, 27. Mat. 7 22. and thou hast taught in our streets. Have we not by thy Name prophesied, and by thy Name cast out Devils? Yet, in the Harvest, because they were only outward, not inward members, they shall hear depart from me, I know you not, to wit, to save you and bring you to life. As the Temple in Christ's days was the house of God, Mat. 24.13. and yet, by the mixture, a den of thiefs: 2 Thes 2.4. Apo. 18.1, 2. 1 Cor 3.3. 1 Cor. 15.12. 1 Cor. 5.1. 1 Cor. 11.21. 1 Cor. 1 12 1 Cor. 5. Gal. 1. Gal 3. so may the visible Church now be God's Temple, and the habitation of Devils. In the Church of Corinth there were carnal people, an incestuous beast, deniers of the Resurrection, and drunken, and uncharitable partakers of the Sacrament of the Lords Body and Blood, yet a true visible church of God then; yea and after, when of all these wicked ones, none was cast out, but that one incestuous person. So in the Church of Galatia, there were false brethren that crept in, revolters from the Faith of Christ, who bewitched others with false doctrine against the foundation, yet was it saluted, and was, Object. a true Church of God. If it seem strange to men (who would engross all religion to themselves) yet it doth not to Christ, who would have done otherwise, but did not for these causes. Sol. First, in respect of the Gospel, it is the sweet message of salvation, which cannot but allure all sorts. Who doth not desire salvation? so long as they like the terms and conditions, they come, hear and receive; and though they had rather have it upon their own conditions, yet they desire salvation by Christ, and so all sorts are mixed. Besides the Gospel hath a double use; to be a savour of life unto life, out of God's intention: 2 Cor. 2, 16. and to be a savour of death unto death, out of man's abuse. So long as God intendeth his grace that bringeth salvation, Tit. 2.11. and appears unto all men, Ro. 6.1. and man abuseth it to sin that grace may abound, there cannot but be a mixed company. Secondly, in respect of God: He is willing to manifest his divine goodness to all, 1 Tim. 2.4 both jews and Gentiles, in tendering the means of grace. He would have a ground of his mercy to spare wicked hypocrites for the godlies sake: Gen. 18.22. and it is fit that he have arguments of justice within the Church, Mat. 22.13 that the godly may fear and not sin. So long as this goodness of God holds, and the reason of God's state and government, there will be a mixed company. Thirdly, in respect of the godly. They must be tried, and exercised in faith, wisdom, and patience. Heresies must be amongst them, 1 Cor. 1●. 29 jud. 2. 2●. that they that are approved might be known. As the Canaanites were left among the Israelites to prove them: so are wicked professors among those that are good: yea the goodness of the godly, by this means, is made more perspicuous. As it is a more grievous fault not to be good among the good, so it is an high and excellent praise to be good among those that are wicked; as Zachary, Elizabeth, joseph, the blessed Virgin, simeon, and Hannah, in bad times, and in a corrupt Church. Fourthly, in respect of Satan and ungodly men. God will not banish Satan's malice, no not out of the Church here: therefore as of old, so still he permits him to sow his tares. Mat. 13.28 And he would have the wicked to have many cords to draw them to Christ to be more justly confounded. If the Word, Sacraments, Prayer, and the Examples of good men in the communion of goodness, prevail not with them, their sentence will be manifested to be more just, when it shall be said, bind them hand and foot, Mat. 22. cast them into utter darkness, where shall be wailing, weeping, and gnashing of teeth. So long as God hath godly men in the Church to be tried, and to be glorified: so long as Satan hath malice, and the wicked are under arguments of just conviction, there will be a mixed company. Lastly, in respect of the Church, and the use of the Supper, Mat. 16. whereunto it is invited, Christ hath committed unto his Church the exercise of censures according to the several carriages of members. john 20. If there were to be none but good, losing would be enough; but seeing there are to be good and bad, binding is necessary also. And that this is provided for members, is certain; 1 Cor. 5.12 For (saith Paul) what have I to do to judge those that are without? And for the use of Christ's supper, whereto we are invited, it is to give both the unions with Christ. The union of profession, and outward covenant; when men profess themselves to be Christ's, and therefore come to the covenant, in the word, and seals of it in the sacraments; from which yet (alas) men for their sins, are daily cut off: and the union by power, Ro. 11.20. and inward covenant; when men in Christ's ways are Christ's indeed, Gal. 5.24. and therefore come to the covenant and seals, joh. 15.4. with an humble purpose to abide with him for ever. So long as the church hath censures to exercise upon her unruly members; and both these unions with Christ hold true, there will be a mixture in the visible Church. But (say the Brownists) it is true, Object. there may be a mixture admitted to the hearing of the word, but not as members of the Church yet. And why so? Sol. Surely, if they hear and consent unto it (though in hypocrisy) God accounts them in covenant, and then who shall deny them to be members? Moses l●id before the face of Israel all the words which the Lord commanded him; and the people answered, all that the Lord commands we will hear, and do. Deut. 5.27 This many of them did in hypocrisy, and therefore God complains, vers. ●9. O that there were such an heart in them! yet mark what the Lord said to Moses, and Moses to the people. To Moses God said, write these words, for after the tenor of these words, Ex. 34 27 I have made a covenant with thee and with Israel: and to the people Moses said, thou hast avouched this day, Deut. 26.17.18 the Lord to be thy God, and to walk in his ways, and the Lord hath avouched thee to be his peculiar people. Say I pray; which of our members do not thus readily profess? who will say that he will not hear God, and do his will? If they do it in hypocrisy, woe unto them: if they do it in profession, they are in outward covenant, as God's people: if they are in covenant, who can deny them to be members before they are cast out? But they dream of other members who must be chosen into their congregations for government, Object. as those that have a full right from Christ to give voices for ordinations, elections, excommunications, absolutions, and the like, (as if all the members of a commonwealth must be counsellors, if not kings) but where will they find in Christ's word, that none are members of a visible church, Sol. but those that are admitted members for government, I cannot tell, except they have a new testament not known to us. It is true, that Peter calleth God's people, a chosen generation, Object. a royal priesthood, an holy nation. Sol. 1 Pet. 2.9. But I hope, he doth not write to any particular visible church, but to the dispersed saints in diverse churches, 1 Pet. 1.1, 2. that were elect according to the foreknowledge of God the Father, None will deny these to be true members of the churches where they live: and if they do deny others, who have not such high graces as these had, to be members of a visible church as well as they, (though notwithstanding their profession to be servants of Christ, they flatter with their mouth, Ps. 78.36, 37. 2 Tim. 2▪ 20▪ 21. and lie with their tongues, because their heart is not right with God, neither are they steadfast in his covenant) they must deny the whole course of scripture, which must judge them at the latter day. But (say they) how can the wicked be members of the church of Christ, Object. seeing Christ is not their head? Sol. Christ hath told no man thus. For though he be not their head by infusion of saving and sanctifying graces of the spirit unto eternal life: 1 Cor 11. yet is he their head: (as they are his members) by professed government. A good husband is the head of a wicked wife: and a good king is the head of wicked subjects: so Christ is the head of wicked members, to draw them to better courses, Luk. 19.27. or to have them brought forth to be slain before him, because they will not that he rule over them as he should. But (say they) the visible church is the kingdom of heaven: Object. and wicked men are not the members of that. Sol. Rom. 14. The kingdom of heaven stands in righteousness, peace, and joy in the holy Ghost: of this kingdom they are not members. But the kingdom of heaven is like unto a net, that gathered of every kind; Ma●. 13.47, 48, 49 of this kingdom they are members, till Christ cast away the bad in the end of the world. They are not in this kingdom by the power of godliness: they are in this kingdom by profession, and presence among and with the means of salvation, till the kingdom be removed from them. Object. But (say they) wicked men are dead: and how can dead members be members of a living body? Just as an unfruitful, or rotten branch, Sol. is a branch, till it be cut off; that bough is dead, (say we) yet is a bough. That member is gangrenated, yet is a member till the Surgeon's knife comes and hath done its office. Sardis was a true visible church, yet had but a name to live, Apo. 3.1. but was dead: so may wicked men be in the church, as members for outward communion, but not for inward comfort. Object. Well (say they): put case that wicked Christians are members of the visible church till they are cut off; Sol. yet they should be cut off in a true church, whereas they continue in yours, and are not cut off. Put case this charge were true; yet Christ learns not to argue from thence, that ours is no true church. This may make us a corrupt church, but not a false one. How many wicked members were in the only church of God in Christ's time; yet he separates not from it as a false church? For as a tree, or man, or beast, may have corrupt members, yet not be false creatures in their kinds: so may it be in a Church. And rashly to separate from such members, will not prove the correction of them, but their hindrance in good, when they see themselves contemned without conviction and judgement. Thus are they put further from the Kingdom of Heaven, and made sevenfold the child of hell more, How wicked members are cut off from us. to the hazard of all. But this is false that ungodly men are not cut off from our true Church. They are cut off two ways, by acts of the state, and acts of the Church. The State, when they are judiciously tried, cuts off many of them by the Gallows: and in the Church they are cut off three ways; Ministerially, when by declaring Christ's pleasure what they should be, and denouncing his wrath against them for what they are, jer. 15.19. the vile are separated from the precious, as those that have no actual right to the salvation of Christ: professionally, when Gods good people pray against their wickedness, reprove it, Psal. 109. Eph. 5. Psal. 120. complain against it, and practise otherwise in wills, affections, and whole courses, and are paid for it with their reproaches and persecutions: and lastly, Ecclesiastically, when by process and public trial, they are cast out of our Synagogues and assemblies. If all taste not the bitterness of this censure (when Church-officers remember not the Oath of God, and so through fear, favour, Eccles. 8.2 and affection, bring them not before the Church's tribunal) yet many do to be examples to all, as in the Church of Corinth, whereof many wicked persons one incestuous beast was cast out. Object. But (say they) you should separate from them all, at least in the Sacrament of the Lords Supper. Sol. The Apostle Paul saw all the disorders in the Church of Corinth, yet taught not a separation in this Sacrament, but gave this rule of remedy, 1 Cor. 11.28. Gal. 6.5. Let a man examine himself: and to the Galatians he saith, Every man shall bear his own burden. Though in duties of charity we must bear one another's burdens, yet in rendering of accounts, vers. 3. we must bear our own: Which, were it well observed, it would make them more careful to reform themselves, then curiously to pry into, and censure others. Again, put case wicked persons come to our Communions of the Body and Blood of Christ, we should not separate from them, but they should separate from us: It is but theirs by their profession, but it is ours by our power of grace. When things are naught we must separate, but when they are good we must stay in our own right. 1 Sam 2.17.24. It was sin in Israel to separate from the sacrifices, for the mixture of Elies' wicked sons whom God would destroy. But because this doth stick so much with them, and their partners, that wicked men come to our Sacrament of the Lords Supper, I shall therefore (by God's help) clear these three particulars: 1 What right a wicked man hath by virtue of the gospel to this sacrament? 2 What benefit he can have from it? 3 What separation God's word will warrant from such receivers? For the first the sacrament hath a double office: to offer grace to them that will receive it according to their profession; and to exhibit this grace offered to the worthy receiver. It doth the first, as a sign, the bread, and wine of the Lord; these proclaim to all comers, that Christ is to be had in the use of them, if they be so disposed as they should, to take him. It doth the second as a seal, the bread and wine, 1 Cor. 10. which is the communion of the Lord. These proclaim to the faithful, that they shall not only have bread and wine, but Christ the Lord, joh. 6. as that Mannah that came down from heaven to feed them to eternal life. The wicked Christian hath a right unto it as it offers grace, Mat. 22.9.10. which he hath truly offered to him, on God's part, in his invitation if he will take it on God's condition. The same right that Simon Magus had to baptism, Act. 8. have wicked Christians to the supper of the Lord. He professed himself to believe in Christ, upon Philip's preaching, and he had a right to baptism, and was baptised. It is true that baptism is a sacrament of our engraffing into Christ, and the Lords supper of our growing into Christ. But he that is a baptised Christian, 1 Cor. 11. and hath understanding to examine and judge himself, cannot be denied his right to this sacrament, as well as to that. Both are but the seals of one covenant: and whosoever receiveth the word of Christ, and professeth to accept it by faith, hath a right to the offers of the grace of Christ in both the sacraments: but not to the exhibiting of it, if the bar of impure unbelief lies betwixt God and his soul. If secondly, you ask what benefit this wicked man can have by this sacrament? I answer, he hath the benefit of profession; he doth receive Christ's livery of servants, Mat. 22.12 friend, and doth submit himself to his ordinance, and acknowledge his public authority for the benefit of his church. And this is a glorious benefit, in itself, for a christian to wear Christ's badge. But he doth not receive the benefit of the body and blood of Christ, with the benefits of them to life: For if he did thus eat his flesh, joh. 6.54. and drink his blood, he had eternal life. He brings his soul to the sacrament without the conditions of the covenant written upon it, Ier 31. Heb. 8. and so, though he accept of the offer of grace in the sign, yet he carries not away the seal of it, no more than judas did from the passover. His right, and benefit therefore will bring little comfort to him at the last, when his reckoning comes. Thirdly, this wicked man having a right to it, and a benefit too, (such as it is to him), you ask, what separation God's word will warrant from such communicants? I answer, that I cannot find in the word of God, that any separation was made in the sacrament by the godly, from the wicked not cast out for their unworthiness. Ex. 12. All the ●ewes that were circumcised (and not cast out of their synagogues) were to eat the passover, or dye: the children that could eat, as a sacrifice of thanksgiving, and grown persons, as a sacrament & seal of God's covenant So all christians (that are not infants, madmen, fools, and excommunicates, who cannot examine, and judge themselves, or are after conviction, notorious offenders, and so cast out) are not repellable (if they come) from the sacrament of the Lords supper. It is true, we read much in the writings of men of suspensions from this sacrament, even of those, that were neither children, fools, madmen, demoniacs, nor excommunicate persons by private, ministers: but I would see this (for the right of it) sound proved by the undoubted rule of Christ. I have read also, that the blessed Fathers, in the wary discipline fit for their times, did not only proclaim before the sacrament by their Deacons, depart ye that are novices, possessed, and under your penance for your crimes; but would not also admit any, but the believers, and the baptised, so much as to see the sacrament. I have read also of the cautelousness of those holy men, in admitting penitents to the Lords table. As they first admitted them into the limits of the church: next to lie down as humble suitors, to forget scandal, at the church porch: next to hear, but not stay prayers: next to hear, and stay prayers too: next to see the sacrament of the Lords supper, but not to receive it: and lastly, when they were sufficiently humbled, and edged to those high mysteries, they were admitted to the Lords table. These courses had high and excellent use in those times, when they were to lift up the honour of the sacrament in the sight of infidels, and hold close such christians as played fast and loose with Christ, as peace, or persecution came. And though they had not particular warrant from God, yet it being done decently, in order, 1 Cor. 14. and for edification of the body, had warrant sufficient from that general rule. As I have read these things of times past, and admire them, so I know, for the present, that it were a glorious and comfortable thing, if none but holy persons would draw near unto this holy table, as we deal withal our communicants by way of exhortation, and persuasion from the danger of judas. This certainly is fullest of joy, when Christ meets with none but his faithful servants, and not one unworthy to trouble the day. But if wicked Christians that are not lawfully convicted, and are not notorious in law (though they be notorious in fact) whether these, (when they will offer themselves to the sacrament as Christ's servants professing his name, to their own hurt) be to be separated from, by the word of Christ, this is the question. I know we may by way of admonition, before hand, tell them of the danger, and by way of persuasion press them better to prepare themselves: but we may not for their sakes discommon ourselves from the table of the lord 2 Cor. 6. If it were the table of devils, away we must go: but being the table of Christ, if others abuse themselves at it without our fault, we must accept of Christ's love, and leave it to Christ to punish him, or them, that do dishonour them. You know many thiefs in this christian commonwealth; will you therefore separate yourselves from the commonwealth, because these thiefs are in common body with you? No: you will leave them to the laws of it to be punished, and as it lies in your lot, do your best to further it, but you will not forsake the commonwealth: So must you do to the table of Jesus Christ. The blessed Apostle saith, we have received power to edify, not to destroy. 2 Cor. 10.8 And if we should fall out with Christ's supper for wicked men's sake, and separate from Christ's ordinance, because wicked men will not use it as they should, and break off from many godly persons, because more wicked persons are not excommunicate, for any thing I know, we may more destroy then edify. Object. Matth. 7 Matth. 15. Sol. But (say the Brownists) holy things must not be cast to dogs and swine, the children's bread must not be given to whelps. This is true, if we can help it. But every wicked christian is not a swine or dog, nor any alien from the commonwealth of Israel, as the Canaanitish woman, till her new faith made her a prosilite. Not one of ten thousand of them (whom they so highly judge) will dare to trample the sacrament under their feet, and all to rend the giver of it unto them. But put case, that some such miscreant might be found, because these reputed dogs and swine abuse it to themselves, will you abuse it too in separating from it which exhibits so much good. Object. Sol. But (they say perhaps) the ministers might keep them away from it, but do not. By what authority might they? Put case they had the authority of a judge (which is false here) may a judge hang a thief before his trial? So, nor may he discommon any from the Lords table till trial and sentence be passed. If any wicked christian should say I am not excommunicate, I will receive, shall they disturb Christ's sons for the unmannerliness of such a servant? No: God is not the God of confusion, but order. Let them come at their own peril, to our misery, not to our sin when we have warned. Object. But (say the Brownists) we shall partake in other men's sins, and so be polluted with such communions. To make this vanish, Sol. it is the third and last point propounded, that remains in this section to be considered. That their dreamt of pollution is from their own brains, 3 Of pollution of communion by wicked members. not from the ordinance of Christ. They account all then polluted, that are in spiritual communion in the worship of God with wicked and ungodly men. But the Prophets reproved many abuses, and never taught any pollution, neither did God appoint any sacrifice to expiate such pollution. There was a sacrifice for the whole congregation, Levit. 4.13.14. etc. to satisfy for their sins of ignorance, but not to take off the guilt of pollution by a mixture in the service of God. God tied them all to the kingdom, priesthood, and temple, and he doth not tie men necessarily to sin. The godly people in the time of the law, were never reproved for the worship of God, though wicked men were present. Indeed the priests were blamed highly, as violaters of the law, because they put no difference betwixt the holy, Ezek. 22.26. and the profane, nor have showed difference betwixt the unclean and clean; and that justly too: Deut. 17.8 9 because God had made them teachers of the people, and they neglected the sabbaths: and because he had made them ordinary judges in these, & other cases, according to his word. But they never judged the godly polluted, for not separating from the wicked in God's service. Again, Christ and his Apostles, Apoc. 2. & 3. reproved many corruptions in churches, yet never taught or practised separation upon a conceit of pollution. 1 Cor. 11. 2 Cor. 12. Yea, Christ commendeth the church of Thyatyra, for living well, where corruption was. jezabel was suffered there: Apoc. 2.20 24.25.26. yet as many as have not this doctrine, nor known the depths of satan, hold fast till I come; and he that overcommeth, shall have power over the nations. Surely the best were not polluted by the worst, nor taught separation, but constancy in good, and reward at last. But not to be too large, consider thoroughly but these three conclusions. First, God doth acquit the godly from the sins of the wicked, though they be mixed in the ordinances of God. They that walk in my statutes and ordinances, Ezek. 11.20.21. Ezek. 18.14.17.20 shall be my people, but they whose heart walketh after detestable things, I will recompense their way upon their own head. The soul that sins, shall dye, not he that is guiltless. The wicked shall die in his iniquity, Ezek. 33● but warn him, and thou shalt deliver thy soul. I am confident (saith Paul) that you will be no otherwise minded, Gal. 5.10. but he that troubleth you shall bear his judgement, Tit. 1 15. whosoever he be. To the pure, all things are pure, but to the impure nothing is pure. All there were in spiritual communion together, yet God doth not cast the sins of the guilty upon the innocent, but doth acquit the one, and accuse the other, Object. Yea but, (say the Brownists) God doth not acquit them that consent to the wickedness of others. This is most true: Sol. we must neither sin, nor have fellowship with sin, 1 Tim. 5.22. Eph 5.11. Pro. 1.10. nor consent to sinners: If we do, we make other men's sins our own. Now we may be said to consent to sin, both in things lawful, and in things unlawful. In things unlawful when we have fellowship with wicked doers, and are accessary to their offences: and this may be diverse ways, whereof some are proper to superiors, and some common to all. Superiors may be guilty of other men's sins two ways, by command, and by connivance. By the first, if they enjoin that which is evil, all the evil that is done upon their injunction is theirs, whether it be public or private. Nabuchadnezzar by law and edict, Dan. 3.4, 5, 6. was guilty of all the Idolatry and cruelty which did ensue upon it. Therefore woe to them that decree wicked decrees, Es. 10.1. and write grievous things. Saul was guilty of that murder done upon the Lords Priests: 1 Sam. 22.18.19. 2 Sam 11.15, 17. and David of the death of Vriah, because they commanded them. By the second, if they wink at faults which are in their power to redress. Iehoas● took not away the high places, 2 K● 12.3. and so was guilty of his people's incense. Ahab winked at B●nhadad, and let him go, when God had given him into his hands for death, and was guilty. Mar ●5. Pilate winked at the cruelty of the Jews, and notwithstanding all his washing was guilty. David displeased not Adonjah from his youth, 1 Kin ● nor said▪ Why dost thou thus? and so was guilty of his riot and rebellion. All may be guilty of the sins of others, both before the offence be committed, and in, and after it. Before the offence, by provocation, counsel, approbation, and silence when called to speak. By provocation, either when men rage's the heart, and fire the passions by thwarting and daring words or actions, 1 Kin. 21.7.25. Prov. 1.11, 12, 13. Pro. 7.18. 1 Cor. 15.33. 2 Sa. 13.5. Mar. 6. ●4. Act. 19.25. Nu. 25.3. & 31.16. as jezabel, who provoked her husband Ahab: or when they allure and entice with sweet words, as that Harlot, Come let us fill ourselves with love until the morning; or with infecting and evil words. By Counsel, when men advise to any sin: Thus jonadab was guilty of the incest of Amnon; Herodias of the blood of john Baptist; Demetrius of the uproar against Paul; and Balaam of Israel's Baal-peor. By Approbation, when men do not only do such things as are worthy of death, Ro. 1.32. but favour them that do them. This may be done directly, either by word of deed, as when Saul consented to the death of Stephen, Act▪ 8.1 Act. 7.58. and kept the garments of them that stoned him, or by interpretation, when a man is bound to withstand another man's sin, and doth not either by word or deed. Moses hath given us a precept to speak in our places, Leu. 19.17. & 20.45. and told us the danger of silence. To speak ill doth draw men into sin, and to hold our peace ill doth leave a man in sin. By example, when we live wickedly in the sight of others. For though, haply, the sins that we practise be not imitated of all: 2 Sam. 12.14 yet because we have done what in us lies to set others a copy, which some will too greedily follow, therefore are we guilty; we may be guilty again of the sins of others, in and after the sin is committed, when men do excuse, or defend the sins, or flatter men in them. Woe to them that speak good of evil, Es. 5.20. Pro. 24.24 and evil of good. He that saith to the wicked, thou art righteous, him shall the people curse, as him that is guilty. Lastly, we may be said to consent to sin, in things lawful by scandal, when men use their liberty which God hath given them, in things indifferent (left in their own power to do or not to do) to the wilful offence, and snare of others that are weak. Of this Paul speaks doctrinally, it is good neither to eat flesh, Ro. 14.21 nor drink-wine, nor any thing whereby thy brother stumbleth, and in his own example, 1 Cor. 8.13 if meat offend my brother, I will eat no flesh while the world lasteth: so careful was he not to have communion in the sins of others. Now let us see whether we are polluted by the sins of the wicked by consent. Because they consent with us in doing of our good, do we therefore consent with them in doing their evil? Eph 5 11 Their courses are daily reproved, both publicly, and privately: 1 Cor. 6. ● they are judged as such, whose examples we would not follow for a world. They are neither commanded to do as they do, nor winked at when lawfully tried; we do not provoke, counsel, or approve their cursed hypocrisies. They have no such examples from us: and have been so long instructed, both by public instruments and preachings, and private conferences, that their scandals are taken, and not given, in those things (free in themselves, but not to us by the command of lawful authority) whereat they will still take offence. How are we yet guilty of the sins of others to our pollution? Object. O say they, every congregation hath power in its own hand to redress things amiss, to repel wicked livers from our communions, whereas we wait upon our king, when we should do it without him: and so are guilty of all the wickedness of our assemblies. Sol. The vanity of this I have showed in part before; and shall do it more in the next section: yet in the mean time, first we confess, that we have power to redress disorders: not in every particular church; for than no man under the Gospel could perish in the gainsaying of Corah, as Saint jude saith they may. jud. 11. Superiority was the cause of his mutiny, because he might not be equal to Aaron: Num. 16.10. but in every diocese, where we are governed not by the laws of one man, but of Synods of Bishops and Presbyters: and if persons (that should be as the house of Cloe, to inform, and that upon oath, of things amiss) were not more to be blamed then offices, we might be as happy as any church under heaven. The impetuous carriage of some, who despise dominions, jud. 8. ●. 2 Pet 2.10. and speak evil of dignities, and that, without fear, and think it as easy to govern multitudes, as an handful, makes them think otherwise: but if things be weighed by the rule of the word, wisdom, and charity, it will be found, I am sure, that we have power indeed. But secondly, whereas they make us guilty of the wickedness of our assemblies, by waiting upon the pleasure of our king, and not reforming without him, herein we joy, yea, and will rejoice again: we wait not upon kings and princes to be Christians, and to serve God faithfully by the acts of true Faith, Hope, and Charity. If all the kings and Emperors in the world say against it, we must, and (by grace) will do it. Yea, if all the storms in the world be raised, we must strive unto blood, Heb. 12.4. but with tears, prayers, patience in suffering, not with arms, and violence. This we do by private profession: but when it comes to a public reformation of Christian Churches already planted, it is our glory to wait upon Christian kings, whose subjects we are, that we will not govern, but under him, nor build walls for the citizens of the saints, but under the defence of their swords; especially considering that we know, we cannot without them mend our hands. 2 Chro. 14. & 15. 2 Chro. 29 & 30. & 34. When we look to the days of Asa, jehoshaphat, Hezekiah, and josiah, we find that no Israelite ever took upon him to reform either without, before, or against them. Ezr. 2. & 3. When the Temple of jerusalem lay waste, Zorababel and joshuah did nothing without Cyrus: Neh. 2. nor did Nehemiah any thing without Artashashte. Indeed in their times, God knowing the time was come, when according to prophesy, he was to look upon the desolations of jerusalem, and restore it, prepared and whetted the hearts of the people of the jews, by Haggai and Zechariah, Hag. 1. Zech. 4. but they built nothing but by the leave of their Kings, and when countermands came, they laid down their tools, and the work of the house of God ceased; Ez. 4.23.23. so good subjects they would be notwithstanding the height of their Religion. Object. Hag. 1.4, 6 But (say they) they should have done otherwise: For Haggai reproves them for letting the house of God lie waste, and God sends a famine upon them. Sol. This is true, they were too blame when they minded their own houses more, and took not their seasons allowed them for this great work. But that either the Prophet threatened, or God punished them, for not building when they were under the Interdict, that let them prove, and they shall have more said. How unhappy are they we now see, while they make our assemblies polluted for not doing that (if we wanted it, as we do not) which is unlawful for us to do without lawful authority? The Apostles indeed planted Churches without waiting upon Heathen Kings; but they had Apostolical authority, & were to do according to Christ's commission to them, which was out of date in their death: but we cannot reform without or against Christian Kings (if we could yet make a better reformation) except they can show a new Commission under Christ's own hand. If therefore we have faults we cannot help (and provided we consent not) we are not polluted. The second conclusion is this, That God declares it to be a sin for the godly to leave the worship of God for the wickedness of those that come unto it. We know that the sin of the sons of Ely was so great, 1 Sam. 2.17, 24. that men abhorred the offerings of the Lord: but in so doing it is said, that the Lords people did transgress, even unto a cry. Surely, Object. this truth will not easily be outfaced: yet some of them to avoid it say, that no marvel if moral wickedness did not pollute the jewish worship, because God required only ceremonial cleanness then. Sol. But how false this is, appears by God's Covenant with Abraham, where God required sincerity: by the moral law which was God's covenant: Gen. 17.1. Ex. 34. ●8. Deu. 10 12. Levit. 6. Num. 35 33. Levit. 18.21.24, 25. Es. 1.9.15. & 38.2.10 by Gods requiring, then, truth in the inward part: by his enjoining sacrifices for moral transgressions as well as ceremonial: by his signifying of pollution by moral uncleannesses: and by threatening of moral sins, and abhorring all ceremonial service; when men sinned morally against God. Surely, their moral pollutions went beyond their typical, and wrought their utter ruin at last, notwithstanding The Temple of the Lord, jer. 7. the Temple of the Lord: and yet Christ himself would not separate from such worshippers as were polluted, so long as the worship was Gods. It was fit for a Pharisee; Es. 65.5. Luk. 18.14 Tit. 1. it was not fit for Christ, who knew that to the pure all things are pure. The last conclusion is this, That the Scripture admits godly Christians to the holy things of God, Matth. 5.23.24. though open wicked men be there. Divers good people go to the Altar with their gifts: Some are in charity, and some wickedly uncharitable, their brethren have something against them. Now, Christ doth not bid them all go away, because of that malicious man, 1 Cor. 11.23.28. but bids him that is malicious (if he would have God's blessing) go and be reconciled and come again. Again, when Paul saw fearful wickedness in Corinthian Communions, he doth not bid them all abstain for fear of pollution, but (according as he had received of the Lord) he bids them examine themselves, and so let them eat of this bread, and drink of this Cup, whatsoever others be. Certainly, the Apostle was not acquainted with the doctrine of the Brownists, which teacheth, that because another doth sin, I may not do my duty to God: because a wicked man will come to the Sacrament, I may not: because another man offendeth God, in serving him, I may not serve him then for fear of pollution. No king shall have subjects, nor master have servant, nor shall God have worshippers upon these terms. But (say they) the worship of God is polluted by such unclean worshippers. Object. Sol. This is true, but to whom? to them that serve him aright, or to them that serve him amiss? The Apostle saith, that the unworthy communicant eateth and drinketh judgement to himself, 1 Cor. 1● 29. not to them that are better. It is true, that he that touched a dead body, and purified not himself, defiled the tabernacle, but it was unto himself, Numb. 19 13.20. who therefore was to be cut off, and not others that were innocent. It is true too, that the judgement of the priests was right, that if an unclean person touch bread, pottage, wine, Hag. 2.12 13. oil or meat, it shall be unclean, to himself that is unclean, but not to him that toucheth it that is clean, and so a profane christian that comes to the Lords supper, pollutes not what the minister performs, and good people receive, but what himself toucheth. It is true also, that a seditious multitude charged Paul falsely, Act 21.28 that he polluted the holy place by bringing Greeks into the Temple. For, though God forbade the Israelites to admit the Moabites, Deut. 23.3 and Ammonites, for a long time into the commonwealth of Israel, what is this to proselytes, by profession, coming into the temple? All this is true I say: yet this typical pollution (which did not foreshadow the pollution of visible assemblies, but the holiness and impurity and sincere Christians, and hypo, crites) doth not prove the pollution of all worship to the good, for the naughtiness of the bad, Christ is not so hard a master; neither doth he blame the worthy guests for being polluted by the unworthy, or suffering him to come in, but saith to him only, friend, Matth. 22 how camest thou in hither, not having on a wedding garment? SECT. 12. Brownists last exception against our Church, about the government of it, for Power. FRom the Brownists meaning, by a true Church, and their entrance into, head and members of a true church, we are at last come to the government of a true church: and because they find ours not to be governed according to their fancies, therefore they except against it, as Antichristian, and therefore, not a true Church. It is true that government is an excellent blessing, it is as the bridle to the horse, the rudder to the ship, yea, the laws and judgement seat of a kingdom. A right to this cannot be separated from a true church. For if it be a church, it hath right to Christ's laws, judgements, and executions to govern it as his kingdom upon earth. Yea, the use of this right cannot be taken away, without the great sin of them that do it, and injury to the church from whom it is taken; yea, the Church that is robbed of it, ought not to rest in this wrong, when they are so oppressed: but ought of duty to pray to God for it, and humbly to supplicate unto men in authority, who are able, as Christ's prime officers for the welfare of the Church, to help them at such a lift. But no Church ought to call for such a government as Christ never commanded; yea, no church ought when they have a government suitable to the Apostles, and primitive times of the Church, and not contrary to any law of Christ, but suitable to his general rules in the scriptures, for some pretended, or true defects in government, to make a schism and separation from public communion. Yes (say the Brownists) where government is so base, that foul corruptions rule, Object. from such a Church we must separate. But who laid this (must) upon you? Sol. I am sure not Christ, who taught us otherwise in his blessed life. There were fearful corruptions in the Church of the Jews, both in the priests, in the people, and in the worship of God. In the priests, there was ignorance; Mat. 23.16 Mat. 24.3. for they were blind guides. There was ungodliness, for they said, and did not There was corrupt entrance into their calling; for Caiphas was highpriest for that year: joh. 11.49 he was Annuary (be like) though by God's law the highpriest should continue during life. In the people there was obstinate wickedness. They would have broke Christ's neck down a steep hill. Luk. 4 28, 29. Lu. 23.18 Mat. 11.20 21.22. &c Mat. 27.25 They rejected him, and chose Barrabas. They were in worse state than Tyrus, Sidon, and Sodom. They drew, and wished the guilt of Christ's blood to be upon them and their children. In the worship of God they used many superstitions precisely; Mar 7.9. Matth. 21.12▪ 13. joh. 9.22. Matth. 5. the temple was made a den of thiefs: the Censures were abused for the casting out of innocents: the doctrine of God was corrupted by glosses: and the blessed sacraments were abused: for they observed not the Passeover on the time appointed, and therefore Christ's was before theirs. joh. 19.14 Notwithstanding all these corruptions, by slack government, yet did Christ hold public communion with them. He was circumcised the eight day: Luk. 2 21 Luk. 2.22. Luk. 2.46 Luk. 3.21 joh. 2.13. Matth▪ 23 1, 2, 3▪ he was presented to the Lord as well as others: he heard, & was baptised: he eat the Passeover with them, and allowed his disciples to hear the very Pharisees. Can they therefore justly say, that they must separate from a Church corrupted for want of I government? Object. Yes (say they) that they must: when government is naught, practice is answerable, and better of either cannot be had. I wonder what they would have done, Sol. if they had lived in the times of the Judges, judg. 18. when every man did what he listed? or in our blessed Saviour's time, when so many schismatics, and sectaries had rule and government? or in the Apostles time, 3 joh▪ ●. 9 when Diotrephes used such tyrannical pride, and usurped such authority, that he would not receive the very Apostles▪ would they have separated? I am sure, that neither Israel, nor Christ, nor his Apostles did so? john did only write to the Church about it: And are these wiser than they? No (say they) we do it not out of an opinion of our own wisdom, Object. but out of conscience, and for the glory of God, and for Zion's sake. But take they heed: Es▪ 62 ● Sol. 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, Se sti●lis conscientiae adactum, ● fecisse Se pro gloria altissimi de● pati▪ Act 23, 1● Object. Sol. that he was drawn to maintain his cause from touch of conscience: and when he was to dye, that he did suffer for the glory of the most high God. And Paul when he was yet a Pharisee, lived in all good conscience, when natural wisdom was his interpreter of God's 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 government as ours is for conscience sake. Why, what is the matter? let us (in the fear of God) hear the worst, that we may mend, or be obstinate. I never heard but three things pleaded against our government by them. 1 The power of true government. 2 The persons of our governor's. 3 And their exercise of our government. We will hear them in all, to the last word, and our good God give us understanding in all things for peace and salvation. Object. The power of true Church government (say the Brownists) is in the whole Church and in every particular member in body, and not only in the prime members only. In this they do not only fight against us, Sol. but against all the Presbyteries in the world: and so they pull more adversaries upon them, than they will be able to withstand: In this they beat down at one blow that which hath exercised the wits of thousands, without satisfaction to millions of consciences. Yea in this they join hands with Corah, Nu. 16.3. Dathan, and Abiram, who loved not the government of the best, because all the congregation is holy, every one of them. Object. But against whomsoever they fight, and with whomsoever they join, surely (say they) true Church government is in the whole congregation. Sol. It is true, that if we consider the Church as a complete body under Christ the head, Eph. 1. than the power of Church government is in the whole Church: As the animal body is said to see, to go, to work, to speak originally, though subjectively and formally, it is the eye sees, the foot goes, the hand works, and the tongue speaks. 1 Cor. 12▪ But that the whole body of Christ (the Church catholic, or particular for her part) should have this power, so as to have power to exercise it formally, cannot be made good from the word of Christ. Before the Law, Church government lay upon Adam, Noah, Abraham, and the rest of the Patriarches. Under the Law, it lay upon Moses and Aaron (though to Moses was added by jethroes advise seventy Elders, Ex. 1. ●8. not by God's immediate direction, though after they were approved by him.) Under the Gospel the gifts of power and government was bestowed upon some, not upon all: Ro. 12.6, 8. 1 Tim. 4.14. & 5 ●● and the people never attempted any thing without the Apostles leave, assistance, and direction. The Apostles ordained Elders, and not the people without them. Act▪ 14.23 The Apostles called for the Elders and conferred with them without the people. Act. 20.17. The Elders did consult with james and Paul, Act. 21▪ ●8 23. without ask the votes of the people, and did a matter of weight for the peace of the Church from their own judgements: Act. 15. 2●, 23. Yea and when the whole Church was with the Apostles and Elders in counsel these are preferred before them as their superiors, 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 Commonwealth, Ne. 13.11 Apoc. 2▪ 1. & 12.18 Apoc. 3.1. but the Princes and the Priests: according to which general course we must understand those few particulars wherein blame seems to be laid upon the body of the people also. For the people are still commanded subjection and submission to governor's ecclesiastical and temporal: Ro. 13, 21. Tit. 3.1. Act. 20 28 Heb. 13▪ 17 and are still called by the names of sheep, brethren, saints, household, spouse, children, and the like; whereas their governor's are called Bishops, Overseers, Elders, Presbyters, Angels, Fathers, as terms of superiority. 1 Pet. 2. Apoc. 1.6. It is true, they are also called a royal Priesthood, and Kings: but not in regard of external power of government in the Church, but of internal power of saving grace to rule over their own corruptions, Ro. 6.12. that sin may not reign in their mortal bodies; which if they would exercise as they ought these quarrels might soon cease. Object. No (say the Brownists) these quarrels must not cease, so long as we find in Scriptures, the people's power of government in the Church, maintained. For they instance in two high parts of government, excommunication and absolution, and they find the people's power in both. Math. 18.15, 16, 17, 18, 19 For Christ saith, If thy brother trespass against thee, and he will not hear thee, or more with thee, Go tell the church, that is say they, the whole congregation, and as he doth hear 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 be convented, be it less or greater: and it hath a power in government, even in these things of highest nature: therefore the power of government is in the people, as well, as deeply, as in others. here is their impregnable hold (as they think) and therefore they come upon us thus roundly: Christ hath charged his Apostles, Mat. 28.20. and their true successors: that they should teach all nations to observe all things whatsoever he hath commanded them: but you that are the ministers of the Church of England, do not teach us to observe all things: for Christ hath commanded a form of government, Matth. 18. wherein all members should have public cognizance of offences for the advancement of the kingdom of Christ, and you suffer him to be dishonoured, and us to be robbed of our rights; and therefore ye are not the ministers of Christ, neither is your Church a true Church of Christ. Thus (so far as I can gather from them, Sol. and conceive) I have given them the full advantage of their plea. But if all this were true, it doth not follow that we are not the true ministers of Christ, nor that our Church is not his true Church. Not the first, because that exposition of Christ's words is their own, and not Christ's. If Christ had said unto us, that he would have such a government erected in every parish, than we should dishonour our master, and rob God's people, not to preach it. Others have with prayer, care, and conscience looked upon those words of Christ, as well as they: and yet some find in that Church mentioned by Christ, only the jewish Sanhedrim: some the Pope and his conclave: some the presbytery of mixed elders: some the consistory of preaching elders: and some Bishops and superintendents, who have the highest oversight to punish Church scandals under the Magistrates, under whom they live. But these men (as if they would exclude other men's discourses, and bind up their consciences to their interpretations) will have their meaning to be the true sense, and no other. Neither doth it follow, that our Church is not the true Church of Christ. What though-something that Christ hath commanded to be observed be not taught, nor observed, doth it therefore follow that such a Church is not his? What Christian is there that hath all Christ's observations taught in every congregation where he comes, or, if he have them all, doth observe and do them as he ought? And yet, I hope, he may be a true Christian, and saved in the day of Christ. As in a Christian, we must observe what gives him saving fellowship with Christ, to wit, Repentance from dead works, Heb. 6 1. 1 Tim, 1.5. and Faith unfeigned: Eph. 4.1. and how he walketh worthy of this fellowship in the way of life, to wit, by denial of himself, taking up of the cross, Mat. 16.24 and following Christ, so far, that no wilful nor deliberate sin reign in him: Rom. 6.12 and then though he do not observe every outward form and rule, yet (I hope) Christ may be his Christ, and he Christ's member to life. So in a church must we observe what gives it true ecclesiastical fellowship with Christ, to wit, the Apostles doctrine, and fellowship, breaking of bread, Act. 2.42. and prayer: and then, if it profess to know these, and to continue in them, so far as it is come, Phil. 3. though it observe not every thing that other men think it should, yet I hope it is a true church of Christ. But (say they) we have not the Apostles doctrine and fellowship for want of this popular government. Let them prove once, Object. Sol. that this is any part of the Apostles doctrine and fellowship. Indeed they tell us (as before) that Christ said, go tell the Church, Matth. 18. and so forth: but how this Last serves their feet, comes next to be discussed. If this church were every congregation, and if one man may bind, and loose, it is certain the whole congregation may do so also, and so have the greatest power of church government in their own hand: but whether the text will conclude for such power is the thing in question. Learned men of most ages have much looked upon that text, Matth. 18 expounded. and have applied it either by way of allusion, or properly to church discipline, some way or other. Some churches in this last age have looked upon it fully, and (as they think) have squared an exact discipline according to it; though I cannot find that they cut their course fully according to their own sense. Some particular persons finding this to be the strongest hold for that new discipline, have sought to overthrow it so, as utterly to root out excommunication from the church; and others (finding the good use of that censure for the well being of the church) have been as eagar to maintain this hold. But discipline, and that censure, hath hold strong enough from other texts, though that of Christ be set in its proper sense. For when we look to that promise of Christ to his disciples in the name of Peter, Mat. 16.19 joh. 20.23 1 Cor. 5. 1 Tim. 2 Tim. and how he made it good to his Apostles, & lay together the rules & practices of the apostles, especially in the epistles to the Corinthians, and to Timothy (which last are spent in rules, for the well ordering of the governing, and the governed) we shall find ground sufficient for church government, either in pattern, or precept, general or special, though we suffer this text to appear in its own colours. Col. 3.13. Let me tell them then, that as Paul saith: Forbear one another, and forgive one another, if any man have a quarrel, or complaint against any: so Christ in that chapter gives a remedy against private contentions. This is plain to every eye, Mat. 18.7. that is not wilfully blinded, that Christ in that chapter tells of the danger of scandals; and thereupon he gives a double direction: first to live so, Ma. 18. av. 8 ad v. 15. Mat. 18.15 ad finem. as not to give scandal to others, and secondly, to carry themselves aright to others that give scandal to them; and that all this is to be referred to private offences, the unbroken course of the chapter shows, as Saint Basil hath observed many hundred years ago. That which moved Christ to this discourse, was the present state of the jewish disciples under the Roman Empire. Luk. 19.2. Mat. 9 9 The Romans had no government over them, and the authority of their edlers was much diminished. For many of the jews became servants to the Romans, as their Publicans, to gather in their tribute: such were Zacheus, yea, and Matthew. These were freed from the authority of the jews; as all other jews were that were freemen of Rome, which made Paul when he saw oppression before him, to appeal to Caesar, Act. 25.11 Act. 22 28 and to plead that he was free borne. This was a great vexation to the jew in recovering of right, and defending himself from wrong. Therefore Christ to moderate the jews passions arising one against another, directs them what course to take; you must not deal (saith he) one with another presently, as with Publicans, & Heathens, who are out of jewish power, and cannot be impleaded any where, but before a Roman bar: but to cut off all differences betwixt you and your brethren, ye must proceed in a gentle way. Why? what must they do? If thy brother (a jew) shall trespass against thee (a jew), right thyself by degrees. First, deal with him fraternally, according to the rule of charity, Mat. 18.15. tell him his fault between thee and him alone. If that will do no good to gain him, ver. 16. than secondly, deal with him legally, take with the one or two more, that may hear the difference, convince him of error, and persuade him to peace: for this is Moses law, that in the mouth of two or three witnesses, every word be established. Deu. 19 ●5 Heb. 10.28 If that will not yet bring him home, than thirdly, deal with him jewishly, tell it unto the Church, complain to the Sanhedrim, Mat. 18.17. tell the seventy elders who sit yet, by God's approbation, to hear harder causes, and to decide greater doubts against peace, and charity. If yet he be so graceless as to neglect thee, and them too, than lastly, deal with him heathenishly by Roman sovereignty to which now you are subject, but think him to be as an Heathen and Publican, & deal with him accordingly: The law is good if it be used lawfully; 1 Tim 1.8 Allusive. 1 Cor. 6.1.6. let Caesar's justice end the difference betwixt you. It is true, the Apostle saith, that Brother must not dare to go to law with brother, and that before unbelievers: yet I hope even then, when the jews, Ro. 9.13. Paul's brethren wronged him, and the saints could not right him, he appealed unto Caesar. Therefore ye must put a difference betwixt the christian Corinthians, after the death of Christ, and the christian jews before the death of Christ. These had no Church government settled, but that of the jews, which by Roman authority was neglected and slighted: but the Corinthians had. For Christ never meddled to settle any other Church government during life, but the jewish, which was to be of force till after his death: but then he sent his Spirit to direct his Apostles in all necessaries. joh. 16. The jews were Christians but in working: for the best of them (even the Apostles) were dreggish in faith and life: In faith about the death and resurrection of Christ, and about a temporal Kingdom doted upon. In life, when they too full of revenge in drawing the sword as Peter, or for calling down fire from heaven upon the Samaritans. But the Corinthians were more perfectly instructed in the mysteries of faith and charity, and therefore their brawls would be more scandalous, 1 Cor. 6▪ 2. having such wise Saints among them who shall judge the world. Lastly, the Apostle finds not fault with the Corinthians for going to law absolutely one with another before infidels; for even Heathen Kings, and all that are in authority are to be prayed for, 1 Tim. ●. 1, 2. that Christians may lead a quiet and peaceable life in all godliness and honesty: And this they cannot do except their Thrones minister justice in mine and thine. It is lawful therefore when raking and politic Christians do bite and devour one another, do serve their own bellies, Gal. 5 15. Ro. 16.18. and by good words and fair speeches do deceive the hearts of the simple, and defraud one another in bargaining, 1 Thes. 4. to appeal to the minister of justice. Ro. 13.1, 4. For all power is of God, and the very Heathen Magistrate doth not bear the sword in vain. But he finds fault with them, that they set too great a price upon the things of this life; that they were too contentious about them; that they went to law before Heathens to the scandal of Christianity; and that they appealed to foreign judgement, when they might have remedy by wise Saints nearer hand, which the Jews could not have, when their Elders by Roman liberty were contemned. Why the former sense is true. Now, if they doubt whether this sense may be admitted, I shall (by God's help) clear it from the Text, and maintain it from exceptions that may arise thence. First, therefore consider that Peter understood this discourse of private offences only: therefore when Christ hath done, he saith, Mat. 18.21 Lord, how oft shall my brother sin against me? Against me, saith Peter, intimating a private trespass. Secondly, consider Christ's answer to Peter in a Parable, where he concludes thus, So shall my heavenly Father do to you, vers. 35. if ye from your hearts forgive not every one his brother his trespasses: where he still speaks of private trespasses. Thirdly, consider the propriety of speech in the words of Christ. If thy brother, saith Christ, that is, a Jew: vers. 15. for no Jew nor Disciple then called any other man brother but a jew. If thy brother sin against thee, therefore the offence is still private and personal. Lastly, vers. 17. consider that Christ sends the offender from the Church neglected to the plaintiffs censure and punishment to be sought. He doth not say, let him be to the Church as an heathen and Publican, that is, excommunicate: (for Heathens were not excommunicated; 1 Cor. 5.11. for what have we to do to judge those that are without? no nor Publicans neither; for we read only that Christ wrought Zacheus to restore where he wronged, Luk. 19 but we read not that he left his office. And when the Publicans came to john Baptist, Luk. 3.12.13. he did not bid them leave their places, but exact no more than that which is appointed you:) but saith Christ, let him be to thee: because he hath despised the Church, which is the highest tribunal under Caesar, he is in thy hand to take Caesar's course with him. But (say they then) how will you maintain this sense from just exceptions. Object. Sol. We had need indeed: for we are persecuted from this Text by two sorts of persons. The Papists say that here Christ refers us to the Christian Church (the Pope out of his chair) to end all controversies. But what have Christians to do here, if it was the comfort or a jew against a jew in private offences? The Brownists say, that here is a Rule for every private Congregation like themselves to claim a sufficisufficient power by, to advance Christ's kingdom. Object. And it can be no other (say they) for the word (church) cannot be taken for the jewish Sanhedrim; it is a christian word proper to congregations of saints. Sol. Nay, that word in God's language is used for any assembly. Act▪ 19.32.39.41. The assembly was confused; it shall he determined in a lawful assembly; ye cannot give an account of this concourse, therefore he dissolved the assembly, saith the holy Ghost of a wicked uproar; and in all three places the word church is used. Why then may not the grave assembly of the seventy elders be called a church? Object. Yea but (they say) here is mention made of binding and losing, which are proper to church censures. Sol. It is true, that for their affinity in sound, they have been often applied so, at least by way of allusion. But we read of a threefold binding in the new testament▪ Divine, Ministerial, and Fraternal, Divine▪ when God at last doth justly give over to everlasting obduration, and restraint, those that are cast into hell: 2 Pet. 2.4. Judas 6. Matth. 22. so the devils a●e reserved in everlasting chains: and God saith of final contemners of grace, bind him hand and foot, cast him into utter darkness. Ministerial, when the preachers of the Gospel bind over obstinate sinners to wrath, either morally, by way of denunciation only, or Ecclesiastically, by way of process. This Christ promised to the disciples in the name of Peter, Mat. 16 19 Joh. 20.23 and performed to all his disciples: yea and this is most fearful, when the bond is laid right, because they do it by commission from God as God's Ambassadors; yet is it soluble to true penitents. Fraternal and brotherly binding; when one man binds another for private offences obstinately stood in: and of that doth Christ speak in this place. If ye have won him by a loving conviction, ye lose him of his guilt to you: If he will live in his uncharitableness, ye bind him by your seeking peace: for he that will not be reconciled from the heart, Matth. 5.25, 26. Object. Sol. Matth. ●8. 19. Quid hoc si●● velit series ipsa loci declarat. Siqui correptus est animo indoluerit & in idem propositum venerit cum eo ● quo corripiaetur dabitur ei de clementissimo Deo ven●a etc. God will not be reconciled unto him, he shall into the prison till he hath paid the utmost farthing. But (it may be said) how shall I be assured that upon my brother's submission, and mine and my witnesses acceptance, that his bond of guilt shall be loosed by God? From Christ's promise, that if two shall agree on earth, as touching any thing that they shall ask, it shall b● done for them (to their brethren) of my Father which is in Heaven. Thus Saint Basil of old: If two shall ask by consent it shall be done: what this meaneth the process of the place shows (saith he:) for immediately before Christ speaketh of him that reproveth his brother, and him that is reproved; and If he that be reproved be grieved for his fault, and be joined with the reprover in the same mind, the pardon which is asked shall be granted from our most gracious God. This I allege (as I could in this cause many other) not because they like it: but because they may know that this sense is not a new one of my own. I know that they run a new and uncharitable way, for when they read that Christ promiseth not doing for them that ask, except they agree on earth: they peremptorily conclude, that they ought not to pray with them that do not consent with them in their opinions. Therefore would they neither pray with me, nor suffer me to pray with them to our good God to lead us us into the way of truth: nor will they pray with their own wives and children, though never so pious, if they do not meet in the same centre of conceits. Object. Yea but (say they) all the Text before must be understood of public Church scandals because of Christ's promise, Mat. 18 20 Where two or three be gathered together in my name, there am I in the midst of them: which is ever applied to public meetings. Sol. It is true: it is so applied, and so may and must. For it holds strongly, that i● Christ be present with private persons, who agree in building up one another in charity much more is he present in public conventions where faith climbs, hope roots, charity flames, and zeal burns up corruption, when they are well used. But yet this proves not, but that here Christ may treat of private scandals, as the whole context shows, and may encourage brotherly prayers one for another in peace, because Christ is present with them. But all this is but a flash to them yet: Object. for this text must needs be a rule of their perfect discipline in the body of their members: 1 Cor. 1.5 because the Apostle blames the whole church of Corinth, for not casting out of the incestuous person. Sol. That this is no perfect rule of discipline, may appear to any man that will consider, that here is no direction to proceed against sins against God, or others, but only against thee, & thee. here is no excommunication ordained: for it is not said, put him out from among you, 1 Cor 5. but let him be to thee for seeking further remedy. Lastly, here is no determining power given to the church; for the party offended is principal to admonish, tell, fine. The church is not to excommunicate, but to turn the offender over to the offended party, let him be to thee, not to us: yea the church is not to call him by summons, but to expect the plaintiffs coming: and moreover, if here were a perfect rule, it might fall out that two or three men, yea women, pretending to be gathered in Christ's name, might cast out whole congregations for not consenting unto them. And for that place to the Corinth's, Object▪ 1 Cor. ●▪ where Saint Paul is charged to countenance this their new parish discipline; because he blamed the Corinthians that the incestuous person was not cast out: I answer, he might have had just cause to blame them, Sol. if he had committed any such thing to their trust, by devolving his authority to them: but that he did not yet put over his authority to them in body, appears diverse ways. First, though the power of government, in respect of use, belong to the whole church for benefit, that where the fact is notorious, the law might be notorious too, so as the whole church may be witness of the doom, 1 Cor. 5.4. when they are gathered together: yet in regard of the possession for managing of it, it belongs only to the Pastors, and chief Bishops. For when Christ made that promise of binding and losing to his disciples, he did not make it to them as Apostles properly: for it is no such personal privilege as not to descend: It is needful for the church in all ages, therefore not tied to any. Neither did he make it unto them as the body of christians: for when he made good his promise, he tells us that he sent and inspired them, joh. 20. and after both these, gave this commission of binding and losing: but he sent not all, nor inspired all, as he signified by breathing upon the Apostles. But he did it to them, as pastors, and chief Bishops, and so to men of office for the use and comfort of the church for ever, And terror of ungodly men. Secondly, the persons to whom this authority of perpetual government of the church (in ecclesiastical way) was committed, were the chief Pastors (as Bishops were anciently called) therefore if Paul had fixed the blame in that particular upon any, it would have been upon the Angel, Apoc. 2▪ & 3. and chief overseer of that church. For Paul and Christ are not of a several spirit and judgement in church-discipline. Thirdly, if therefore Paul blame any for this, it is under the whole church, those that by office were to redress these outrages, and to see to the holiness, charity, and comeliness of that church. But lastly, if we look into the words more narrowly, we shall find the true fault that he blamed the church of Corinth for. 1 Cor. 5.1. They had a common fame of such a wickedness committed amongst them, that the Gentiles by the light of nature did abhor. Paul (having as yet supreme power ecclesiastical under Christ in his own hand, and (for aught we know) not having settled a Bishop in highest church government, as in Ephesus, Creta, Asia,) did expect from them woeful complaints of this disorder, that he might have directed them accordingly, for the taking of it away from among them, with the author of it. Ver▪ 2. that he might be 〈◊〉 away from them, no● cast out 〈◊〉 themselv●. But they were so far from this, that they were puffed up with their own gifts, and lamented not that wickedness that reigned among them, that by d●e course it might be removed. This therefore is that, which the Apostle blameth in the Corinthians. Therefore that he may show them, that they are not so much to admire themselves, as to take off their eyes from the great faults committed against them, and that they are to lament, and do their best, that such wicked persons might be taken away from among them, and not thrust out in a crowd: the Apostle doth three things by authority i● the face of the Church, vers. 4. who of conscience ought to consent and bear witness to the doom. 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 appears in the Stories of Ananias, Sapphira, Elimas', Alexander. Secondly, the act of a Bishop, verse▪ 13: put away from amongst you that wicked person, that being suspended from the preservatives of his soul in the visible communion of Saints, he might have a way to bring him to godly sorrow. And thirdly, the act of every godly Pastor, to mourn that if any be called a brother, and be a fornicator, vers. 11. or covetous, or an Idolater, or a railer, or a drunkard, or an extortioner, with such an one eat not: that is, be so far from countenancing of him in his sin, that ye 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. Object. But yet (say the Brownists) you may reach thus much to confound you, that if Paul would not have you eat with such wicked brothers, much less would he have you to receive the Sacrament with them: for he hath more care of his own supper than of ours. This is certain that God hath a greater care of his own Supper than of ours: Sol. and therefore though he be willing that all should come both good and bad, yet if they come, and stay bad, and he come to try them, Matth. 22. they shall be bound hand and foot and cast into hell. It is certain also that we 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 public 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 we may not eat with them (that is, converse familiarly and unnecessarily with them) that therefore we may not eat the Lords Supper with the Saints, because wicked persons are there. Their wickedness we countenance, when we keep company with them: our goodness they countenance, when they come into public communion with us: we have no need of their eating with us, they show their need of their eating with us in the Sacrament, when we have no power to keep them back. Yet (say they still) we have power to keep them back: Object. for Paul speaking of the incestuous person saith, 1 Cor▪ ●. 6. 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 consenters to his doom, but not as prime executors of that doom. The Apostle saith, that the Saints shall judge the world, by way of life, witness, 1 Cor. 6.2. 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, 1 Cor. 5.3, 4. and his authority in those that declared it. Thus have I satisfied myself (if not others) in this point concerning the power of government, which lies not in all the congregation for execution and prime officiating, but in the chief governor's who bear 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 government. Put case that the power of government were not in every particular congregation, yet our governor's are not to be allowed, yea to be banished the church, say they. They are far from the sweet moderate spirit of Melancthon, one of the blessed reformers, who, so the Pope of Rome himself 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 tranquillity 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. 1 Their name. Object. 2 Their degree. 3 Their jurisdiction. Why (say they) should they appropriate to themselves this name of Bishops, which belongs to all other Pastors as well as to them? There is good cause; Sol. for there are two sorts of Bishops: first ordinary Bishops, Act. 20.28 such as were all the Elders of Ephesus. Es. 56.10. These must not be blind watchmen: for if they see not, they cannot oversee. They must not sleep and be secure: Matth. 13. they must have a great care to keep safe those that are committed to them, that the enemy come not and sow tares. Secondly, there are extraordinary Bishops, such as have precedence, & jurisdiction, not only over the flock, but over the elders and presbyters, which are called Angels; such were Timothy, Apoc▪ 2▪ & ● and Titus the first ordained Bishops of the churches of Ephesus and Creta, as appears in the postscript of those epistles. 2 Tim. & Tit. post sc. Which though haply they are no part of the canonical scriptures, yet are they authentical records of matters of fact to help our understandings in the needful stories of th●se times, without which we may think amiss. From these, they justly assume those names which have been given to men of their order, ever since the Apostles days. But put case they could not make such aclaime, Aernis. if there be the office, shall we quarrel about the names? The first man that ever found fault with the name, would fame have been a Bishop himself; but when he found himself crossed, he comforted himself with this, that yet, as he was a Presbyter, he was equal with them. But let no good Christians be unquiet for names, if there may be an agreement in things named. 1 Cor. 6.4. Ro 15.8. Matth. 20.28. 1 Pet. 2.25. Heb. 3.1. 1 Pet. 5.1. 3 joh. 1. 2 Cor. 8.23. Phil. 2.25 Apoc. 1. & 2. & 3. Object. The Apostles were called Deacons in God's language, yea, and Christ himself, who came to that end. Christ is called the Archbishop, and the Apostle of our souls. The Apostles are called Elders, and Elders were called Apostles, and Bishops are called Angels. What matters it then for names, if we can agree in other things? But (say they) we do not agree in other things: for these Bishops are in a degree above Presbyters, and so there is an unequal ministry in the Church of Christ which should not be. 2 Their degree. Now surely they have had this from the Apostles days: Sol. yea the scripture mentioneth a superiority in the ministry of the Church▪ first Apostles, 1 Cor▪ 12. 2●. secondarily prophets, thirdly teachers. And this is a sure rule, that such a ministry as is most like the ministry ordained by Christ (it not being denied unto us expressly, or by consequent, and another commanded) may be lawfully maintained by us as Christ's ministry. But such is an unequal ministry in degree, as Prophets, Ephes▪ ● Apostles, Evangelists, Pastors, and Doctors, one above another in larger authority, & gifts: for those that were called immediately did excel those that were called by men. And among those that were called by men, where might be a rising to an higher degree according as they profited in faith and godliness. Therefore Paul saith, that they that use the office of a Deacon well purchase to themselves a good degree. 1 Tim 3. 1●. Therefore may we lawfully maintain a superiority in the ministry of Christ now. But (it may be) they would not stand so much upon this, 3. Their jurisdiction Ob▪ because (for aught I can find) there is some inequality betwixt their pretended Pastors and Doctors); but that there is a jurisdiction in our Bishops, not only over the flock, but over the compresbyters their brethren. It is true, there is so, Sol. and that justly; without which, we should have as many religions as parishes: and for that I say this. Such jurisdiction as is patterned or prescribed in the epistles to Timothy, and Titus, is worthily exercised in our church of Christ. If it be said, that that jurisdiction was personal in them; this takes away the comfort of doctrine in all the other epistles: for it may be as well said, that the rules of faith and doctrine in them are personal, and belong to that age. But as this cannot be said, 1 Tim. 3.15. 1 Tim. 6.14. so nor that: for those rules tended to the government of the house of God, and were to be kept to the appearing of our Lord jesus Christ. Now that, that jurisdiction patterned or prescribed in those epistles was episcopal, appeareth thus. Set aside matters matrimonial, and testamentary, which are the wise donation of princes for the conscionable ordering of such affairs, and the jurisdiction of Bishops doth stand in two things principally, 1. Ordination. 'tis 1.5. 1 Tim. 5.22 First in ordination, for the ordaining of ministers. Titus was left in Crete to ordain elders: and the Apostle would have Timothy lay hands rashly on none, that is, ordain. But (say they) these ordained not as Bishops, but as Evangelists. Object. Sol. But this they must prove that they were Evangelists strictly so called. Evangelists were immediately called, so wa● not Timothy: Act. 16.2.3. 1 Tim. 4.14. Object. 2 Tim 4.5. Sol. 1 Cor. 16.10. for according to his good report, and the prophecies, that went of him for his great use of the church, he was ordained by the laying on of the hands of the Presbytery. Yea, but (say they) that Paul bids him do the work of an Evangelist. True: but may they not as well prove Timothy to be an Apostle, because he did the work of the Lord as Paul did? know therefore that Evangelist may be taken three ways: for a penner of the Gospel by divine instinct; so the Apostles were Evangelists. For a preacher of the Gospel by divine instinct; so they are accounted so properly. And for a preacher of the Gospel by ordinary diligence and assistance: and thus Timothy an Evangelist may be a Bishop to ordain, though not properly as a preacher, yet as made a great overseer for that use. But (say the Brownists) Bishops claim ordination to themselves alone: Object. so did not Timothy and Titus who did it with the eldership. Sol. Whether these did it always with the assistant presbyters is not yet proved, there being no set law known to us then, nor I doubt ever will. Indeed, for our Bishops, they ordain Deacons alone, and so they may according to ancient custom, and neither I, nor they, know any thing against it. But for the ordination of Presbyters, as it was in the primitive Church, so our Laws require that the Bishop should have his assistants, the power of ordaining being in him, and the liberty of approbation in these. Secondly, the jurisdiction of Bishops stands in redressing things amiss. 2. Redressing things amiss▪ Tit. 1.5. Titus was left in Creta to redress things amiss, not only in the people, but Presbyters. Over Presbyters I say, they had a power to command, as Paul saith to Timothy, 1 Tim. 1.3 I left thee at Ephesus that thou mightst charge some that they preach no other doctrine: to judge, therefore he saith, 1 Tim. 5.19. against an Elder receive not an accusation under two or three witnesses, which was a juridical proceeding: and to silence, as occasion is offered; for whose mouths must be stopped, Tit. 1.11. saith Paul to Titus. Which power, if it be only by verbal conviction, as every Minister of the New Testament is bound to do as he is able, and not by real suspension, as he is over Presbyters, the precept is altogether in vain and idle. For words do but breed words, and contentious spirits will never have an end. Object. Act. 4.17.18, 19, 20. But (say they) the Apostles would not suffer themselves to be silenced, no more should we. If we cannot do our office in public, we should do it private. Sol. This is true of the Apostles, and they did well in it, but there are two sorts of Preachers: such as were immediately called, who had their gifts, and matter, and calling, immediately from Christ; these none but Christ can silence, they are his elect vessels as Paul, Act 9 to carry his Name: And such as are immediately called, who have their matter and gifts by reading and industry, and their calling by, and from the testimony of man. Now, because some men's sins go before, and some men's follow after, 1 Tim. 5.24. they that gave power, and testimony according to appearance, may, according to after appearance, take testimony away from the unworthy, except they could prove themselves Apostles. But yet (say they) grant all this true, yet are there diverse exceptions against our Bishops? what? such as may justify a separation? Let us hear them. Object. Put case Timothy and Titus were Bishops, yet were they not such as ours, that is Diocesan Bishops, Sol. what then? were they parish Bishops? I wish them read in Church stories of the best times, without which they can never understand some passages of scriptures of the practice of the Church. I am sure this they should find, that Timothy and Titus had some compass of jurisdiction allotted, Tit. 1.5. wherein there were Churches at least according to cities, wherein there were many presbyters to be overseen, and ordered: and what was this but a Diocese, which as the Church increased, increased with it. But these (say they) for all that, Object had no princely authority, and Lordly command over their brethren. That is true: neither is this absolutely necessary to the calling, Sol. or of the essence of it; yet doth it not overthrow it, but adorn and strengthen it when it is well used. If a Bishop were called a beggar, it doth not overthrow his calling; so neither, if he be called a palace, who knows not, that that proceeded from the favour of our Princes, that they might be Barons of the parliament to direct the conscience in deep matters of state? But (say they) this is against the word of God. Be not Lords over God's heritage, Object. 1 Pet. 5. ●▪ saith Peter, and saith Christ, the Lords of the Gentiles exercise dominion over them, Mat. 20.25, 26, 27. and they that are great exercise authority over them: but it shall not be so among you: but whosoever will be great among you, let him be your minister, and whosoever would be chief among you, let him be your servant: therefore neither the Apostles, nor their successors, must as Lords rule over the flock of Christ, or over one another. Sol. Stay here: Christ affords no such conclusion. He is pleased to oppose, not Kings and Bishops which are in excellent subordination either to other, but Gentiles and Christians: and he doth not abolish magistracy from Christianity; for than his Apostles were ill scholars, who taught that higher powers are ordained of God, Ro. 13.1. etc. 1 Pet 2.13 14, 17, etc. and that they must be obeyed by all under them: neither would he abolish an inequality of ministry in the Church; for he himself (I hope) had superiority over his disciples; ye call me master, joh. 13.13 and Lord, and ye say well; for so I am: yea, and he himself made first Apostles, 1 Cor 12.28. secondly Prophets, thirdly teachers, which implies an order, degree, and subordination either to other: neither doth he here forbid that his disciples should be utterly excluded from dealing in any matter of right in the Common wealth; for than they could easily have replied, Lord we desire not to meddle in secular affairs, but to have superiority over one another in the Church. But he labours to prevent the wicked customs of heathen kings in Christian commonwealth and Churches, that is, their ruling by their own lusts and wills, and their ruling for their own ends without respect to the people's goods. This is to play the Lords, to domineer over the people, as if they were their vassals, and themselves had all Lordship paramount that could be imagined. Now, can any man not soaked in malice or prejudice say, Ezek. 34.4. that our Bishop's rule thus like heathens with force and cruelty. when they govern according to the laws, and Canons of Church and Commonwealth? Is not this to rule with the consent of the people in the laws of the Commonwealth, and with the consent of the presbytery in the Canons of the Church? Yea, but now for the exercise of this government of the Church, Object. it is (say the Brownists) fearfully abused by the Bishops in three particulars: 1 In shouldering out such officers in the Church as Christ hath ordained. 2 In imposing oaths upon good men to accuse themselves. 3 And in base usage of the high censure of excommunication. Put case all these were true: Sol. were this a sufficient cause of separation? was Christ no master when his purse-bearer betrayed him, and the rest of his servants run away from him? Is his ●eamelesse coat to be rend in sunder because some of those about him have cast some spots upon it? Because they may (if they will) accuse themselves, will they therefore accuse Christ as if his bounty in our Church were not worth the enjoyment? Because one thing is not well used in the punishment of vice, shall all things be neglected, and spurned at that are amongst us for the maintenance of virtue? yea shall the holy spirit of God assistant in the means of salvation amongst us, be belied, as if all the grace they have gotten amongst us, were no grace till they had discarded us, as some of them do? But let us take a view of the particulars, and see whether it be so or no, and how far? First (they say) that Bishops justle out Christ's officers out of the Church. Object. And who are these? They tell us first of Elders, lay governing Elders who should have power in the censures of the church and all matters of order. Indeed they had wont to tell us of these much. Sol. 1 Tim. 5.17. But since Master Smith (once of their Church) hath pulled down that tottering wall, by proving that there can be but one sort of Elders proved from the scripture, that is, Pastors, whose governing duty is to feed the flock of God: Tit. 1.9 and that the Apostle to Timothy, doth not import a distribution of officers, but commendation of several works in one office; 1 Thes. 5.11, 13. 1 Tim. 3.1 4. teaching that Elders are to be honoured for two works, well-ruling, and laborious teaching, as he proves by several texts compared. And since they weigh that a true Church may stand without them; because otherwise the first Church of Christians from the death of Christ till these supposed Elders are ordained, Act▪ 14 were not a true Church. And especially since they have brought in their new parish discipline, whereby all power of government is in the whole congregation; they are not backward to confess that a true Church may be without them, and that they do not much stand upon that exception against us (as once a Pastor of that Church confessed to me). Therefore need not I use more words about that. But yet they claim their Doctors, Object. and Deacons, which (they say) the Bishops have banished out of the Church. Indeed we read of Doctors to teach the word of God: Sol. Eph. ●. 11. and if in every congregation (if maintenance were answerable) there were one in whom were the word of knowledge, 1 Cor. 12. ● and another in whom were the word of wisdom (if these gifts meet not in one man) we would not mislike it. But that this must be so, as a distinct office and officer in the church, this we deny. For teaching and preaching may meet in the same officer (whether Pastor of charge, or Doctor of the chair). Christ went about teaching, and preaching the Gospel. Paul and Barnabas continued teaching, Mat 9 ●● Act 1●. ●● 1 Tim. 6 ● and preaching; Timothy must teach, and preach. And these the Apostle doth not make several offices: Eph. 4.11. he disjoines them not, but couples them together, Pastors and teachers; to signify, that though they be diverse gifts, yet they may be, and are often coupled in one man. 2 Cor. 6.4 Ro. 15.8. Act. 6. And for Deacons (which is a name given to ministers, and to Christ himself) we read indeed of certain men (not called Deacons there) whose work was to minister to the necessity of the saints, that the Apostles be not driven to leave the word of God, and serve tables: but have not we such, who take care for the poor, that the work of the Lord by us be not hindered? Are not our Churchwardens, and overseers the same for substance of office, if they would be also always the same for conscience? Object. But (say they) we have not the Deacons of Christ. I am sure we have Deacons for the assistance of the work of the ministry, 1 Tim. 3.13 who serve it for a better degree if they perofrme it wisely. But that Deacons should be such brethren, who do always attend the business of the poor, and not belong to ministerial order, is without ground: mark their qualification, which needed not for such a work, Act. 6.3. men full of the holy Ghost: mark their ordination, Act. 6.6. Act. 7. Act. 8.35, 38. which was with imposition of hands, a ceremony ministerial: mark their practice, Stephen preached, and Philip preached, and baptised too: mark their description, they must be proved, and found fit, and if they perform their office well, they shall purchase to themselves a good degree, 1 Tim. 3.13 to ascend higher to be Presbyters, yea and to be Bishops also. And are not our Deacons such? were they not, yet can we not be denied to be a true Church, seeing after the ascension, Christ had a true Church before Deacons were thought of. Put case Bishops did no hurt this way, Object. yet they impose oaths upon good men to accuse themselves, (say they) which is against the law of nature, justice, and religion. Sol. Certainly nature is for the preservation of the whole body, and head, and so is justice, and religion too. If therefore such oaths are for the maintenance of the head, and body in public peace and tranquillity, why they may not stand with nature, justice, and religion, I cannot see. Ex. 22.10.11, 12. If one man be entrusted with another man's goods which perish, and he pretend that it be dead or stolen, then saith the law, an oath of the Lord shall be between them, and the loser shall accept it, or the wronger shall make restitution. What is here but an imposing an oath upon a man to accuse, or excuse himself? If a man trespassed against his neighbour, 1 King. 8.31. an oath was to be laid upon him to cause him to swear before the altar, in God's house: yea, and if any person were concealed from the King, 1 King. ●8. 10. he took an oath of the kingdom and nation that they found him not as Obadiah saith to Elijah: what is here again but an oath imposed to excuse, or to accuse a man's self? And what do our Bishops more than thus? Gen. 25.33. If jacob bound Esau by an oath to secure that which he had bought of him. 1 Kin. 2.8.43, 44. If Solomon bound Shime● by an oath to his confinement in jerusalem, because he knew he had a wicked heart against government, from his grievous curse against David, to secure his peace, why may not our Bishops (having law in their hand) secure the rights of the Church, and peace of the state, by the like oath also? How is it possible that the Church and state can ever live securely, when false brethren come in privily to bring us into bondage; Gal. 2.4. when they creep into houses and lead captive simple women; 2 T●m▪ 3.6 jude 4. ● Tim. 2. 1●. when certain men creep in unawares, whose words eat as doth a canker, being closely conveyed, and having secret operations upon weak spirits, I say, how is it possible to be safe from th●se, but by the oath of God to make them manifest? A● when treason is detected, suspected, presumed, or feigned, I hope no man think it unfit that the king, who is worth ten thousand of us, should be secured by an oath, though it be to the loss of thousands of lives: so (nor I think) can they judge it unfit that the Church, the spouse of Christ should be secured of her rights, and peace, by an oath▪ though thousands do suffer in goods, and liberty by it. But (say they) if Bishops may be excused in former things, yet can they not in the base usage of the censure of excommunication, I am yet glad that they do so highly account of it: for it is a fearful censure indeed, when men by it are separated from public Communion, and fellowship with Christ in his ordinances of salvation, and so bound and held under the guilt of sin. Too many do too highly esteem it; and because some zealous men in former times have called the Excommunication of the Pope and his clergy (when it was whetted against grace and the true worship of God) a wooden dagger; therefore they think that they may do the like against ours. Why not (say the Brownists? Object. ) seeing the Bishops do engross it to themselves, when it is a common power to the whole Church. Sol. They do use it no otherwise than Paul, who while he kept that key in his own hands, 1 Cor. 5. by his own spirit and authority, cast out the incestuous person, as I have said before. Nay, they do not engross it to themselves; for they do denounce it according to Canons and rules which are made in Synods and convocations of Bishops and Presbyters, gathered by the authority of their Princes. But (say they) they are decreed by Chancellors, Object. Commissaries, and Officials. Sol. By them indeed as servants to the Laws and Canons of the Church under their jurisdiction, for execution. For the censures are not referred to them, or any, but according to Laws and Constitutions, which they are sworn to execute justly and impartially. I think that they cannot blame this service of theirs, if they consider the original. First Bishops judged ecclesiastical causes in person, under which burden they groaned, and the Church was deprived of other comforts. Then, when causes increased by the increase of the Church, and all ordinary cases were ruled by the canons of Counsels, there was less need of Bishop's presence. And when matters of Tithes, Testamentary, and Matrimonial (by the favour of Princes) were referred to Ecclesiastical cognisance, than such assistants were ordained, as by such study and industry were useful to serve the Church under Bishops: and what hurt is here? Object. Sweet servants indeed (say they) who having this spiritual Sword in their hands do thus abuse it. Do we not see indulgences, and pardons, by their absolutions, and suspensions of processes, fly abroad for money in their commutations, and purse penances? Sol. Indulgences. As for Indulgences, they are of two sorts, Papal, and Evangelicall; the Pope grants them out of Papal authority, by way of mitigation of these satisfactions we owe to God: these we abhor and disclaim as impious. But in our Church they are granted, upon repentance and promise of amendment, by way of mitigation of that satisfaction we owe to men offended by us. Of these Paul doth speak, sufficient to such a man is this punishment: ye ought to▪ 2 Cor. 2.6, 7, 8, 10 forgive him, lest he be swallowed up with too much sorrow. And if this be not regulated aright, the fault is in persons, Object. not in this good order. It is true that this is granted when offenders do but say to them, Sol. I am sorry, I repent, I will do it no more: which though it be not enough to take off the merit of sin before God, yet is it enough to take off the censure of excommunication. For this is a sure rule, that that which is enough to constitute an outward member of the visible Church, is enough to admit a wounded member into the outward privileges of it. Purse penances. And for purse penances and commutations, of which you speak, let it be considered that it hath some ground in the Word of God. Ex. 21▪ 29, 30. For if there may be a commutation by the purse for murder (as ye may see in the law of the owner's Ox killing a man, as I have said) why not for less matters when it is well regulated? Yea but (say they) do we not see more abominations yet? Is not power, Object. by their dispensing of Excommunications, taken from Churches, to remove scandals, and purge out wicked livers, to the annoyance of the Kingdom of Christ? Put case we had not power to remove scandals, Sol. must they therefore separate? If they abstained from the approbation of sin, and laboured to supply the defect of this power by holiness of life, might they not thus judge the world, 1 Cor. 6.2. 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? Gal. 6. They should bear only their own burdens in sin, and one another's burden by compassion, toleration, charity, and meekness. By rash separation the correction of the wicked is not furthered, but hindered: for when they see themselves contemned, they are put further from the Kingdom of Heaven, and made sevenfold the child of Hell more, to the hazard of all. But the truth is we have excellent power for both these works. Though not in all the members of every particular congregation, as they mean; for than no man could perish in the gainsaying of Core, Judas. whose mutiny was because he could not be equal to Aaron, Nu. 16.10. whom God appointed his superior: yet have we it in every Diocese, where laws are made not by one but many, for the ruling of all under them. And if persons were not sometimes in fault more than offices (who yet seem worse through the impetuous carriages of those that speak evil of government, 2 Pet. 2. and think it as easy to rule multitudes, as a few in a Parlour) we might be easily as happy in our power as all the Churches under Heaven. Object. Then, I pray, tell me (say they) the reason of two things; why ungodly men are not cast out? and why your excommunication is thundered 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 careful under them, yet if Churchwardens, that should, upon the oath of God, present scandals, think thus; I shall be accounted a troubler of my neighbours, our presentments come to nothing, but to make the court rich, to present the poor, brings but charge to the parish, meaning his own purse, no man can observe all the Canons, or it is better, to punish them before the civil magistrate out of prejudice to courts of spiritual judicature; then is it impossible, be the government never so good that wicked men should be cast out. But if Churchwardens be as the house of Cloe to Paul to give true information and to open the eyes of the not-seeing judge, they shall soon here, as of that incestuous person, Cast them out. But the truth is, this question need not be moved by them, seeing they see more cast out in our Churches, then in the Churches of Corinth, whereof choice of wicked members we hear only of excommunicating only one beast. To the second quaere I answer, 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 goodness, but because they are not good enough. There is a double goodness, a certain goodness, and a controversal goodness, 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 certain goodness, but for controversal, which ends in stirs and tumults, and then, I would they were cut off that trouble you saith Paul. Gal. 5. Again there is a double goodness, in the thing itself, and in the carriage of it: as jobs cause was good, yet he carried it badly, and therefore before God received him to his favour, he was driven to abhor himself and repent in dust and ashes. job. 42. No man by us is cast out for any good thing, but for his undiscreet and bad carriage of it. A man doth not only love the meat, 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 goodness end in faction, and turbulence, the actors, haply, may be justly cast out for a time to make them more humbly wise. Object. 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: Sol. when wicked men confess their faults, and they deny them, when there is public cognisance by a clear and open law against their faults, and not against the other. And thirdly, when one disturbs the public peace of the church more than the other. For (as it is well said) in a Commonwealth some smaller offence hath heavier punishment, as breaking open a poor Cottage where no goods are lost, or person hurt, than the stealing of some cattle, which haply are more worth, because the public tranquillity and peace of subjects is more hurt: so also is it justly in the Church when public peace is in hazard. But is the sin of separation so great, Object. that it should be punished more than blasphemy, perjury, whoring, drunkenness, say they? Sol. All these and other sins are detestable, and by all laws fall under great censures, 1 Cor. 4. ●1. and find not the spirit of meekness but the rod, when the sleepy consciences of Officers will present them in due course of Law. The greatness of the sin of separation Yet the sin of separation is very great. It makes men throw dirt in their mother's face, and defile their fathers and brethren. It stands and pleads it own justification in despite of government, whereas the other are self condemned wretches. It soureth many quickly under show of holiness, whereas the other are abhorred by a natural conscience. It begets divisions which breed thoughts of heart, Jud. 5. 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 mocks, but the serious Christian, that knows he must have a Religion to bring him to heaven, knows not which way to take. His body is in one Church, his soul 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 foo● 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 profess it are too bad, as they will know in the day of our Lord jesus. Weigh but this throughly, and you will not blame Bishops for the punishment of the vain sin of separation. Object. 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 trivial and unworthy causes, as fees, and small portions of money to be paid by them that are not able to pay, in this they sin against the Kingdom of Christ. Indeed if it be so through Bishop's faults, Sol. now verily there is a fault. I know no Bishop in our Church but would willingly redress it. If there be a defect any where it is in Law, not in Bishop's Courts. If there were any common Law for the poor Minister to recover his Offerings, and other petty dues▪ for the officers of courts to procure their fees, whereof both must live or starve, would they ever run to the dreadful sentence of excommunication? It proceeds not from any order or sentence of our Bishops, but from a mere want of other law, for which I hope they will not separate from the commonwealth; get some law to recover their rights other ways, and then excommunication shall shine in its glory. Yet, in the mean time, thus much (I am sure) may be said, to quiet a tender conscience. A man asks his dues, and it is denied: so he that denies it, is an unrighteous person. He asks it again, and it is denied in choler: so, he that denies, is a contentious person; he asks it again, and he is reviled: so he that doth so is a reviler. Now, the holy Ghost saith, Ro. 2.8, 9 that contentious persons shall have indignation, and wrath, tribulation, and anguish: that unrighteous persons, 1 Cor. 6.9, 10. thiefs and revilers, shall not inherit the Kingdom of God. Therefore they are bound in heaven while they are so. Is not this reciprocal then, those that are bound in heaven, should upon due conviction, be bound on earth, and those that are so bound on earth, shall be bound in heaven? But these that will not pay just fees, dues, if they be able, upon conviction, and contumacy, are bound in heaven: therefore upon their contumacy th●y may lawfully be excommunicate. Ob. Yea but (say they) the Bishop's officers should have no fees at all in spiritual cases. Should they not live? Sol. so it may be, some would, that would do what they list. But when they spend their time and strength in rectifying disorders as they can by law, shall they have no reward? Indeed it were a gracious thing, if there were a common treasury to maintain them that they might hear no more of, Hos. 4. they eat up the sins of the people: yet because they must be maintained one of these two ways; either out of the common purse of the innocent, or out of the purses of the guilty. judge whether it be more equal that one man should spend for another man's sin, or that a man that will sin should be driven to spend for his own; that if he fear not sin, yet at the least he may fear the weakening of his purse. And thus (at the last, by God's blessing) have I done with the first general plea of the Brownists against us, that we are no true Church. We have all their pleas, about the nature of a true Church, the entrance into a true Church, the head of a true Church, the members of a true Church, and the government of a true Church. In all which, through Christ's assistance, I have so cleared our Church, and showed the vain singularity of theirs, that, if they will not come to us, yet we shall keep where we are, and not forsake the fellowship in our assemblies. SECT. 14. The Brownists second opinion upon▪ which they forsake our Church, because we have not a true ministry. WE are now (by God's favour) come unto their second opinion, upon which they ground their separation from us to be just, and necessary; that we have not a true ministry, and therefore (alas) they pity me and others of my brethren. They do, or should know, that the best ministry, now, is the opening and applying the word by them that are sent, that which Paul saith of prophesying, that it is a speaking unto men for exhortation, edification, ● Cor. 14.3. and comfort, is this same with the best ministry. And if they that do it be sent, Rom. 10. then surely it is right as it should be. Now, to the sending of this ministry there must be three acts: the act of Christ; the act of the Church; and the act of the parties sent. To Christ all authority and power is given, Matth. 28. and he useth a double act: an immediate act when he doth, in calling, extraordinarily fit men with knowledge, and power to do his work, so he fitted the Prophets, Apostles, and Evangelists. A mediate act, when he doth it the ordinary way, by means, and degrees. Men (by his grace) take heed to doctrine, and to themselves, give attendance upon reading; 1 Tim. 4.16.13. and attain to these four things: integrity of life, 1 Tim. 3 7. 1 Tim. 2.2. 1 Tim. 3.2. 2 Tim. 3.16. 1 Tim. 3.2 1 Pet. 5.2. by which they get a good report even of those that are without: Soundness in christian Doctrine; by which they are able to teach, exhort, reprove, correct, and instruct those committed to them. Dexterity in teaching, by which they are apt to teach, and communicate their knowledge to others. Joh. 21.15, 16, 17. And lastly, willingness, by which they feed the flock of God willingly and of a ready mind, out of love and zeal to Christ. Of all these no ordinary man can judge: but he that finds them in himself may say, I thank God, I find this act of Christ in sending me which opens the door. The act of the Church is the Porter that doth let us in: Joh. 10. and stands in four things, presentation, probation, ordination, and election. Presentation is when those that are to be called are presented. Act. 1.23. Thus the Disciples presented or set before the Apostles joseph, Barsabas, and Mathias; Act. 6.6. as after they set before them the Deacons that were to be called. Probation is a trial of their gifts and life: as Paul saith, 1 Tim 3.10. 1 Tim. 4.14. Act 6.6. Act. 13.3. Tit. 1.5. Let them first be proved, and then let them minister if they be found worthy. Ordination is when they are consecrated and set apart with imposition of hands, and prayer. Thus Paul and Barnabas ordained the Elders in every Church, and Titus was left in Creta for this end. Election and calling is when they are assigned for execution of their Office to their particular titles and allotments, as Mathias to his Apostolical jurisdiction, and Timothy, and Titus to Episcopal in Ephesus and Creta; which Election though it may be conceived to go before Ordination in respect of the office to which they are elected, yet not in respect of the execution of it in their particular places. The Act of the party sent, is a desire of the Office for the glory of God, and a purpose to spend and to be spent upon that service. They must have (ordinarily) a desire of their office, 1 Tim. 3. ●. 1 Cor. 1●. ●● and to addict themselves to the Ministry of the Saints as the house of Stephanas. If it seem to be unlawful for a man to desire it, because Moses and jeremy were unwilling to undertake such high service; Exod. 4. Jer. 1.6. and all the Apostles were called without their own seeking, and above their desires; yea and some ancient worthies have been found to hang back when such offices have been tendered? yet when we consider the willingness of Esay, here am I send me, Es. 6. we must learn to judge aright. If any desire it when they are not meet and qualified, How the Ministry may be desired. it is a wickedness against justice and charity: against justice in taking the hire when he is no labourer; and against charity in not feeding the souls committed his trust. If any qualified man desire it in a wicked way, as ambition's suit, slavish flattery, or the like, it is stained to them who make gain their godliness. 1 Tim. 6. But if they desire it out of notice and testimony of sufficiency to be Christ's instruments (as they are able) to further the work of the Lord, 1 Tim. 4.16. 1 Tim. 3.1. Joh. 21.15. and the salvation of souls, as Esay, it is both just and charitable. It is a worthy work, and full of charity, and to be desired: Yea God moves the heart of some to it, and he never doth that to what is unlawful. As for Moses, jeremy, and some others, it proceeded out of a too backward modesty, upon conscience of their own unworthiness: and as for the Apostles their case was different; they knew of no such service to be done, and therefore they could not desire it. Again, the party sent hath a purpose to spend, and to be spent in the service of Christ. Act. 20.28 1 Pet. 5.1, 2. 2 Tim 4.2 Matt. 28.20. 2 Tim 4.7, 8. Dan 12.3 They know it to be a work; yea, and to be a worthy work too; because he never laboureth without Christ his Lord and master: he laboureth for the saving of souls, in whose hearts they have honour, as well as with God in Christ: and therefore he resolves to say as Paul, I will very gladly spend, 2 Cor. 12.15. and be spent for you, though the more abundantly I love you, the less I be loved. This they do or should know to make up the best Ministry of Christ. Object. Sol. But (say they) where is this to be found? Certainly in our Church, in those that are sent according to the true meaning of our Laws and Canons both ecclesiastical and temporal. It is their true intent and meaning, that none should enter (when they can be had) but such as are such and thus qualified. If it be otherwise, it falls out as betwixt Ahimaaz and Cushi: 2 Sam, 18.19. ad finem. Ahimaaz was forward and would go carry news to the King: joab denies him, and sends Cushi; yet Ahimaaz presseth, and would go, and went with much a do, and came to the king first. But when he came there, he could only say, I saw a tumult, but I know not what. It was Cushi that did the message to purpose, who was the messenger intended. So in the intention of our laws and governor's, the best able, instructed, and worthy should still be sent: but when they are deluded with unworthy presentations; false testimonies, seeming appearances of learning and gravity, 1 Tim ●. 2● (for some men's sins go before, some follow after) and with popular importunities, which seldom proves to the best, the least worthy run fast●st, to the scandal of good laws, and blessed orders. But for all this, why should we not have a true ministry? O no (say the Brownists), Object. excuse what you can, you have not the true ministry of Christ. Indeed we have not Prophets, Sol. Apostles, and proper Evangelists: Eph. 4. Marks o● true teachers. but have we not Pastor's and teacher's? Look upon Christ's formal marks of true shepherds. First, they are not the ministers of the Pope of Rome that spiritual Babylonian; no more are we. They are proper sacrificing priests for the quick and the dead, so are not we. They are his by doctrine, oath, obedience, which ●s the true mark of a servant: so are not we. Ro. 6.16 joh. 8.34 They are embraced by him as his sons, we are disclaimed, and persecuted by him with fire and faggot. joh. 15.19 If we were of him he would love us, for the world love her own. Secondly, they publish sound doctrine, which is the trial of a true minister. Such as stand not in his counsel, jer. 23.22. and declare not his word, are not sent of God as they should: 1 Tim. 4.6 but if they be nourished up in the words of faith, and of good doctrine, to which they have attained, of which they put the brethren in remembrance, I hope they are true pastors. It is true that all truth is not sit at once; joh▪ 16.22 1 Cor. 3. there must be first milk, than stronger meat: and ordinary pastors have not all truths so revealed as they cannot err in sonething: 1 Cor. 13. Phil. 3.15, 16. yet if they walk according to the same rule, minding the same thing, and humbly expect, though they be otherwise minded then some other of their brethren, in some things, till God reveal even that unto them, by the scriptures, and public discussions, and lawful definitions of the Church, I hope they are the true ministers of Christ. joh. 10.2.7 Thirdly, they have the true properties of a good shepherd given by Christ. They go in by the door, vers. 3. that is, Jesus Christ who calleth them by his Church. The porter openeth to them, that is, not the wh●le house, multitude, and congregation; this cannot but be a vain dream: but partly the holy Ghost who openeth to them by gifts, and partly the governor's of the Church, who are delegated under Christ for their admittance. They call their sheep by their names, Vers. 3. Pro. 27.23 labouring to know the state of their flocks, that they may draw out of their treasury things, Mat. 13.52 both new, and old, and minister to them according to their need. They lead them forth, Vers. 3. from pasture to pasture, Psa. 92.14 from milk to strong meat, that they may be sat and well-liking before Christ. For though many of their people are ignorant and wicked (because they will not come to Christ that they may be saved) yet as the Shepherd leads his cattle to green pastures and waters, J●hn 5. though they will not eat or drink of them: so our good Ezekiels are leaders of their people, though the wicked, that follow not, perish. And lastly, they go before their flocks, Jo●. 10 4. in sound Doctrine and good life, both according to the intention of our Church in sending them, and very often in plain examples. And are not these true Ministers that do thus? Fourthly, they have an ordinary and daily assistance of Christ for the converting of souls. For though it cannot be said of every particular true Minister: Es. 4●. 4. for I have laboured in vain and spent my strength for nothing, said Esay; The bellowes are burnt, the lead is consumed, the Founder melteth in vain, Jer. 6.29. for the wicked are not plucked away: yet is it true, of a true Ministry of a Church, in general; for if they stand in God's counsel, Jer. 23. ●2. and declare his Word to God's people they shall turn them. And is it not thus with our Ministry? Ro. 1▪ 16. Hath not the Gospel been the power of God by it to many that have believed it? Can they not truly say, 1 Cor. 4: 15. In Christ jesus we have begotten thousands through the Gospel? Object. Let it be said, that our Ministry hath converted none from Heathenism and Judaisme to Christianity, as the Apostles did; yet hath it been by Christ's blessing, Sol. powerfully sealed by plucking away thousands from lewd courses, by no compulsion, but by the fear of God wrought by the preaching of the hammer and fire of the Law and Gospel, Jer. 23.29. by us; and by converting them to holiness of life. Object. If it be said that none can be converted but Infidels, such as the Apostles converted in the first planting of the Churches of the Gentiles: Sol. It is certain that it is as true a conversion from any sin to sanctification, as from infidelity to faith. For john Baptist was sent to turn the disobedient jews: Luk. ●. 17. Luk. 22.32. Jer. 31.18. and Peter after his fall was to be converted: and Ephraim was to say, turn thou me and I shall be turned: and the remnant of jacob was to return to the mighty God. Es. 10.21. Object. Joh. 4. But (say they) this may be done by private persons, as by the woman of Samaria, and by the good wife, who wins her husband by her conversation. 1 Pet. 3.1. Who doth doubt that as the base carriage of Christians doth make religion blasphemed: so the fair carriage of them doth win aliens to like it? Who doubts but the persuasions of others may draw men to Christ or his followers to be informed in good ways? Act. 18. Who doubts of Aquilas and Priscillas' taking Apollos (a man mighty in the Scriptures) and making him understand the ways of Christ better? Yea and Christ (if he please) may use them as means for thorough conversion. But what is Christ's ordinary way? he hath now given Pastors and Doctors, not only for the setting of the Saints in joint, Ephes. 4.11.12. and edifying of the body of Christ, but for the work of the Ministry: and what is that? It is to open men's eyes, and to turn them from darkness to light, Act. 26.18. that they may receive forgiveness of sins and inheritance among them that are sanctified by Faith in Christ. Therefore our Ministry having done thus, are not these true Ministers? No (say the Brownists) and therefore do they make exceptions against us. Object. They like not our ordainers, our titles, our callings, our infirmities, nor our maintenances: therefore we are not true Ministers. Sol. Let us follow them with Christ's light. It is as if they should have said, though we cannot overthrow the substance of your Ministry, yet we reject you because of the circumstances of it, as the children of Israel who could not outface Elishaes' calling from God, yet could in scorn say come up thou baldpate, 2 King. ●. 23 thou art not without thy blemish, till the Bears stopped their mouths. Let them take heed. If a King have all the substance of right and Kingshippe, yet if in his inauguration he have not a pleasing ●nnointer, title, acclamation, maintenance, or have some infirmities, is he not a right King? I doubt, if these spirits had power in their hand, neither true King, nor true Priest, nor true people, should scarcely be found to stand before them. Object. But to the particulars. They say, we are ordained by Bishops, Sol. who are (as they are such) the very limbs of Antichrist. That they are the blessed governors of our Church, according to the pattern, and rules Apostolical, of Timothy and Titus, I have showed before. And by whom should we be ordained but by such? Can a good man dream that the body of a people of men, and women, have a power to ordain and consecrate presbyters, when if he run through the whole new testament, he can never find but bresbyters ordained by presbyters? If ours be Bishops, yet they are presbyters and more. They have an order, and jurisdiction, by right above us, Tit. 1.5. as Titus in Creta, yet I hope, that doth not exclude presbytership from them. The inferior orders may stand alone, but the superior comprehends all. A Bishop may read, administer sacraments, and do other offices of the inferior orders, and often doth: whereas the other inferior offices have no jurisdiction over their brethren, where the blessing of Bishops may by the favour of times, and Princes be settled according to the word of God. That which is their weapon here, I suffer to run unto my heart, not to wound it, but to comfort it: that I have not been brought up in other Churches, to receive my ordination from the presbytery (which yet is good in case of necessity, when our way cannot be had): but that I have received it by the hand of a Bishop, as well as presbyters, which makes the practices and rules of scriptures about ordinations the less defective, the more complete. But these Bishops of ours (say they) do ordain us Priests, Object. Sol. which is not a ministry of the new testament. And what if we be so called in our ordination? Is it so contemptible a name which is put upon all Christians, Apoc. 1▪ ● both kings and beggars? may not we be called so as ministers, as well as we, and they too as Christians? Indeed, popish Priests had an ill name, when they ruled our people, which made it a name of disgrace: and proud and scornful people will cast it upon us, with disgrace, who do deserve better: but by Christ's help, I shall never be ashamed of that name which I must labour to answer in my office, if I will be found faithful. Ep●. 1. Phil. ●. Col. 1▪ Christ as a Priest maketh intercession; and I as a Priest must pray for my people, as Paul did often. Christ as a Priest did offer a sacrifice; & I as a Priest must minister the Gospel of God, that the sacrificing of my people may be acceptable, Ro. 15.16. as Paul of the Gentiles. And why should any be offended at that name by which the holy Ghost calls us? for when Esay speaketh of the ministers of the new testament, he saith, of them will I take for Priests, and Levites; saith the lord Es. 66.21. What matters it what we are called, so long as we offer no idolatrous sacrifice, but only in our office commemorate the sacrifice of Christ, and do other services for his honour? Object. Put case we may be Priests in name, and Presbyters indeed, yet (say they) we are not called by the people, whose souls we feed, but are put upon them by laws and Canons. This is in part true, Sol. but not fully: for while Presbyters are put into parishes by law, they come unto them by their own consent. For have not the people chosen knights, and Burgesses to draw up, and to consent to laws for them? And have not Presbyters chosen clerks, synodically to meet, to make rules and Canons for them? And do not both these settle Presbyters in every parish. Therefore they are inducted by all ministers and people's consent. But put case it were fully true, were we not therefore true ministers? Did we never hear of a man and woman that were married together against the will of one party (by the power of parents) who yet, being married, were true man and wife, and by an after combining, lived lovingly together? so may it be in this case: a free consent of minister and people after, in the true worship of God may supply and make up that defect. But is it certain that the people have such a right in calling their Presbyters? Let us look into the sure word of God. I see the right of Christian Magistrates in choosing them unto their places. Ex 28. 1● Ex. 40.16 1 Chro. 23.1, 2, 3, etc. 1 Kin 2.27 2 Chro▪ 8.14. 2 Chro, ●9 24. Take thou unto thee Aaron for the Priest's office, saith God: and thus did Moses. See also how David did sort, and divide the Priests and Levites for their several works. Did not Solomon by sovereignty deprive Abiathar, and induct Zadoch, yea and appoint the Priests and Levites to their several service, as David? Did not Hezekiah the same, and that not by instinct, as a type of I know not whom, but still after the example of David, who was not checked for it? Why then should our Christian kings lose their rights, which they partly execute by themselves, and partly according to the laws by their delegates, and officers, both in Church, and Commonwealth? It is true, we may read of the people to have some hand about Church officers in the scriptures, Act. ●, 15. etc. Act. 6.2. as when Mathias was chosen, and when the Deacons (as they call them there) were: yea and in after times too, till uproars, tumults, and seditions followed for want of those graces, which the people in the Apostles times had: but let them duly weigh, that Christ hath left no precept for that, no nor established practice in all Churches. Yea, such elections never were but when the Apostles were present with them, yea the people must be confessed then to have extraordinary gifts (they were baptised, Act. 2.38. Act. 10.44 and the Holy Ghost came upon them) and so to be able to be assistant in choice. Yet these people did never assume it as a right in themselves, but come to it upon the Apostles exhortations for the time being. How slender therefore are such grounds, which fell out in unimitable cases, and when there was no Christian Magistrate, to carry with them a continued right, let good consciences guided by the Word of God, judge▪ I know not what the Brownists will say to this; but I am sure they load us with fresh burdens which press us down from being a true Ministry, at least in the guilty. They find in many of our congregations wicked and ignorant Priests, Object. who pollute the whole worship of Christ; and are these the true Ministers of Christ? Sol. They are true Ministers of Christ, if they minister the things of Christ truly: true Word, true Sacraments, Eph. 47. true Prayers according to the measure of the gift of Christ. There is a difference betwixt a good man and a true man: so betwixt a good Minister and a true Minister. I wish from my soul that this distinction need not: and that all Presbyters and Bishops were both unreprovable in life, 1 Tim. 3. and able to teach; that so neither Brownists nor Atheists may have occasion to stumble at them. But so long as Satan and hypocrisy are in the Church, 1 Sa. 2.24. there will be such annoyances: Yet God's people must not abhor the sacrifices for the wickednesses of Elyes' sons; Joh. 3.22. Joh. 4.2. Joh. 6.70. if they do they sin as God hath said. Put case they be wicked Priests, yet may they perform the true service of Christ. jesus Disciples baptised sufficiently (I hope) and judas was one of them, yet himself was a Devil. The Priests and Levites of old offered sacrifices, celebrated Sacraments whereby the faithful had their faith confirmed, yet too many of them were too wicked. Christ's ordinances have their efficiency from him, not from them that serve about them. The garden may be watered and made fruitful by water that runs thorough a wooden gutter, yet that not a whit the better, but the worse for it. The Sun may give us comfortable light thorough a sluttish and noisome window, yet that never the better by it. The field may bring forth a goodly crop though sowed with a dirty hand. The Bell may call us to the Church though it never enter itself but by the sound. The Well may yield excellent water though it have much mud. Therefore though such Preachers are odious, yet how can the people refuse the holy things of God which come truly from them. They will if they deserve hanging, receive the Kings pardon whosoever writes or brings it to them. They have deserved worse, Hell, will they refuse the seal of a pardon from a wicked Priest? Put case they be ignorant Priests (though, blessed be God, that cloud was never better blown over) I hope they know how to preach the Word and administer the Sacraments truly. The Disciples were not such excellent Clerks when they baptised. Though they were initiated in Christ's School, examine whether they did not do it before they were sent to preach: Joh. 3.22.24. Mat. 4.12.17. They baptised before john was cast into prison: and Christ did not begin to preach himself publicly before john was imprisoned, and after that he sent his Disciples to preach: what they were that went with Peter to Cornelius let them certainly tell me. The Text calls them certain brethren; Act. 10.23. vers. 48. yet when Peter had preached to Cornelius and those about him, he commanded them to be baptised: who baptised them? As yet there was no communion betwixt the faithful and the Gentiles, and only certain brethren went with Peter, and no Deacons chosen but them at jerusalem. I doubt they will not find such clearkship in them. Thus I answer them, not to uphold an ignorant ministry, I abhor it from my soul: or to bear with private persons meddling with the holy things of God; for our Church government is against it. But partly because the Word saith, 1 Cor. 12.28. that God hath set in the Church helps or helpers to be assistant in reading and in ministering of the Sacraments to teachers, and partly because none should think no Sacraments true Sacraments, except administered by learned Clerks fully able to teach. But now, to let all things pass which are gone for this time, the Brownists will have about with our Ministry if it be but for our maintenance. Our maintenance is a Jewish and ceremonial maintenance; namely, Object. Tithes, which are fitter for the ministers of Antichrist, whose Religion hath a mixture of Judaisme in it, then for the Ministry of Christ. Sol. 1 Cor ●. ●▪ vers. 8, 9.10▪ 1●. They will not deny that they that preach the Gospel, should live of the Gospel: this Christ hath ordained, and not man. Nor will they deny that the Apostle proves by the Law and levitical practice, that the Ministers of the Gospel must have maintenance from the Church. Neither will they deny that he that laboureth in the Word and doctrine is worthy of double honour, 1 Tim. ●. 17▪ 18. Gal. 6.6. & must be communicated unto by him that he teacheth in all good things: But yet they do not love to hear of these jewish Tithes. I would ask them this one question: They say they must do nothing about the worship of God, or for the support and maintenance of it, but what they must have a particular warrant from the Word of God for. Well then, seeing God doth require that Pastors should be maintained honourably by a communicating in every good thing, let them tell me, how they will satisfy their consciences in the particular quantity they must bestow upon them: Some men will say one thing, some another, but how will conscience be satisfied, that it may dye in the peace of justice and charity? The Scripture speaks not of any other particular quantity but the tenth part, what therefore else can satisfy conscience that it err not? Object. Sol. But (they will say) that uthes are Jewish ceremonies which are abolished. It is easy to say so, but not so easy to prove. For Jewish ceremonies are shadows of things to come, Col. 2.17 the body whereof is Christ. Let them show from God's word that tithes are so accounted. I am sure than God blames the faulty performance and resting in ceremonies: Es. 1. but he never blameth the neglect of ceremonies, as of tithes, when he saith, ye are cursed with a curse, for ye have robbed me, Mal 3.9 even this whole nation, in not paying tithes. Yea we never read that ever Christ said so much of any Jewish ceremony as of tithes, Matth. 23 Object. these things ought ye not to leave undone. If it be said, that this maintenance cannot be proved out of the new testament. I say, Sol. that this will trouble any man to prove: for when Paul proves out of the law, that the ministry of the new testament hath maintenance due, doth he not say, (so) hath the Lord ordained, 1 Cor. 9.14 that he that preacheth the Gospel should live of the Gospel? and how is that? As they of old lived at the altar by tithes, so we now. Again, doth not the Apostle say, that tithes are due to the ministry of Christ that lives, Heb. 7.6, 7, 8▪ 9 because they were due to Melchizedech, to whom Abraham paid them as a Priest, and tythe-taker, and type of Christ? who therefore should receive them, 2 Cor 5 20 but those that are in his stead to beseech you to be reconciled unto God? The same reason that God gives why Levi should have God's portion, (because God is his portion) is it not true, of ministers whom alone he hath taken to be ministers of the new testament? It is true, 2 Cor. 3. they are not Priests after the order of Melchizedech, as Christ was, yet the Highpriest of our profession, hath ordained us to live out of his portion, which must be his tithes due to him, or else our consciences can never be settled what it is. Let them duly weigh this, and when they can salve it up well, as in the sight of God, then may they hear of much more; we hate Judaisme as much as they, but we cannot bear that title, except it be inflicted by Christ himself. And thus (by the help of God) I have cleared their second exception, upon which they separate, because we are not a true ministry. SECT. 15. The Brownists last opinion upon which they forsake our Church, because we have not a true worship. WE are now come (through Christ's help) unto their last exception against us; which concerns the worship of God amongst us, as if we had not a true, but an idolatrous worship of the true God. This they do so much detest (and so do we too, if they can prove it) that they cannot with any good conscience have communion with us in it. Do not we cleave to the only true God, by knowledge, repentance, faith, fear, love, confidence, joy, thankfulness, patience, and adoration? Do we not know God to be the only true God, and therefore give him his true worship in spirit and truth, according to his word? Do we not pray to him knowingly, faithfully, zealously, penitently, and obediently desiring to be made better? Do we not preach and hear his word carefully, and reverently, desiring to know, and do? Do we not administer the sacraments of Christ, and receive them with a desire and purpose to enter covenant with God to be his people, and keep it unto our lives end? Do we not in all these lament our defects, and others, labouring to help what we can, and what we cannot patiently suffer; and lovingly mourn till Christ in the day of judgement fan away the chaff? Do we not publicly solemnize the Lord's day, that in the public use of God's ordinances we may learn to be better, and do better till we come to the full age in Christ Jesus? How then can it be imagined that we should not have a true worship? Yes (say the Brownists) your worship is Ceremonial, typical, and stinted, Object. contrary to Christ's will, joh. 4. who would have you worship him in spirit and truth. Sol. First they say it is a ceremonial worship; will no worship please them, but a slovenly one, unbecoming the person of that God whom we worship? If our ceremonies were part of the worship, as they of the Jews, or proper worship, as many are reputed in the Church of Rome, than they might talk aloud: but when they are but outward accidents for the well and orderly carriage of the worship of God, what hurt is in them? Will it grieve any man to see Christians to worship their God in an humble, comely, and reverend way? Nay would it not vex any good soul to see them to do otherwise. They say, Ob●ect. Heb. 3●▪ that Christ was more faithful in the house of God than Moses. If therefore Moses prescribed God's worship only according to the pattern given, much more doth Christ, to which it is wickedness to us to add. Sol. Indeed Christ is more faithful than Moses: for the law was given by Moses, but grace and truth by jesus Christ: Moses gave a perfect shadow of our reconciliation under types, but Christ gives a perfect body which hath nothing but truth in him, and not a shadow of things, as the things of Moses. joh. 14. Heb. 10. But what is this to decent ceremonies, which are not types and shadows of Christ, and his but only documents, and signs of our humble and reverend respects to God? As faithful as Moses was, yet even then had the Jews ceremonies of order, and comeliness, which were not disallowed by God, or reproved by his Prophets. Two sorts of ceremonies. There are two sorts of ceremonies: such as corrupt the worship of God, and such as do preserve by advancing the worship of God. If they had made any types of Christ which God had not made, they had corrupted the worship of God, Deut. 4.2. as the Brownists do; who when we tell them of the acts of the kings of judah▪ about the worship of God, they presently (without the warrant of God) tell us that they were types of Christ. They may 〈◊〉 well say that the kings of other nations were types of Christ too: because the Jews were to have Kings according to other nations. 1 Sam. 8.5 Deu. 17.14 But when the devout Jews did by their own ceremonies, labour to carry the worship of God in the most becoming way, in this they did preserve the worship of God by advancing it. Thus Salomon's peace-offering was commanded, but his advancement of that service was permitted to himself, when he offered two & twenty thousand oxen, 1 Kin. 8.63 and an hundred and twenty thousand sheep. Did he now go against the faithfulness of Moses, when he commanded it not? Did hre not likewise honour God with the solemnity of seven days, ver▪ 65. and seven days without particular warrant? He was commanded to pray, but when he added this ceremony of his own (fit for that time of jubilation) to stand before the Altar, ver. 22. and spread forth his hands toward heaven, did he corrupt the worship of God because Moses commanded it not? If Princes hold their people faithfully to them, to serve God and the King, this is commanded them, Deut. 17. as the Law is committed to them: but if joshuah do it by setting up a stone in Shechem; Josh. 24▪ 26. 2 Ch. 15.14 Nehe. 9 ult. & 10▪ 11. if Asa do it by an oath, and if Nehemiah do it by subscription, who hath required it? Is Moses unfaithful? Are not these things permitted to them and us? To remember God's benefits is commanded: Hest. 9 but for Mordecai and the jews to do it by the Feast of Purim, who hath required it? was it not only permitted? So it is with us: 1 Cor. 14 26.40. we have precepts and permissions under general rules. In conscience to the precepts we preach and hear the word, we administer and receive the Sacrament, we pray both publicly and privately: But in conscience to the permission, we hear and preach from the Pulpit, or from none, with one in a gown, or cloak, in white, or in black: we receive standing, sitting, or kneeling▪ we pray standing, lying, or sitting, as necessity and order is put upon us by God and our superiors, and as the worship of God may be best advanced: And what hurt is here? Object. But (say they) these permissions are put upon us by peremptory Laws contrary to our Christian liberty. Sol. By a Law indeed they are bound to them with us, but not contrary to Christian liberty: for then Titus was in vain left in Creta to set in order things that are wanting, Tit. 1.5. if Christians in the outward carriage of things might do what they list. Therefore I wish them brotherly to consider something concerning ceremonies, and something concerning Christian liberty. Ceremonies may be considered two ways: Before a Law hath bound this or that way; and After the bond of a Law. Before, they may have not only variety, but contrariety, and yet not displease God. One eateth, Rom. 14.3.5, another eateth not, yet God receiveth both: one esteemeth one day above another, another esteemeth every day alike, yet if they be charitable, and fully persuaded in their own hearts, God is not displeased. But when a Law hath passed upon them, those things that are permissions in themselves are precepts in their use: as when the Church decreed the abstaining from stranguled and blood, Act. 15. so long as was convenient for the Churches of the jews. As God loves that we should keep the unity of the spirit in the bond of peace, in one faith: Eph 4 3▪ 5 Col. 2.5. so Paul joys when he beholds the order among the Colossians, that all their things were done in love. So long as we are free, we are like the daughters of Zelophehad, who, Num. 36 so they kept within their own tribe, might marry whom they pleased: so we may look which way we please, and settle according to our pleasure. But when the law of expediency is put upon us, we must say, all things are lawful, but all things are not expedient. 1 Cor. 10▪ 23. When the law of Charity is put upon us, we must say, if meat make my brother to offend, 1 Cor. 8.13 I will eat no flesh while the world standeth. And when the law of loyalty is put upon us, we must say, thou (O Christian king) art worth ten thousand of us, the scandal of thee swallows up the scandal of ten thousand persons; therefore we must do as joab, number the people, 2 Sam. ●4. no sin in itself, though we see inconveniences that may fall upon it. Next, concerning Christian liberty, it doth not make us lawless: for than were it vain for any Church whatsoever, to determine what is fit for ceremonies to be done by them: for then every one might fly to Christian liberty, and say, I will do what I list, my Christian liberty shall bear me out. And how unfit this were▪ every religious soul c●n judge: but it is a liberty that frees our consciences from inward bondage, that we be not brought under the dominion of any thing. 1 Cor. 6. ●▪ I eat fish or flesh as is appointed, but I am brought under the dominion of neither. I wear white or black, I stand, or sit, or kneel, but I am brought under the dominion of none of them. In my conscience, my Christian liberty hath set me free, but in my practice, I am bound in these things to expediency, charity, or loyalty for the establishing of good order in the Church, or in the commonweal. If they would but duly consider these two things, they would never talk of permissions turned into laws to prejudice Christian liberty. Yea, Christian wisdom would learn them too, that religious worship is called by the name of outward ceremonies used in them: Eph. 3.14 Gen. 14.22. as God calls praying, b●wing of the knees, and swearing, lifting up our hands; not because these are commanded duties in such acts of worship, but because God permits, and loves our well carriage in his worship according to general rules, though we have no particular precepts. Yea, but (say they) our ceremonies are typical and jewish ceremonies, which hurt our worship. Object. They mean (as I conceive) they are teaching ceremonies, not ceremonies of mere order, but significant, to put us in mind of duty. Sol. I am sorry that this should be accounted a fault. If they did not signify, how could they edify? 1 Cor. 14.26. Were they types and shadows of the mysteries of the Gospel invented by men, indeed Christ were ill advised not to ordain them. But being only mo●al documents and monitors of some duties, I wonder where their guilt lies. If I had an hundred boxes in my house for my uses, and some few of them had a mark upon them, to direct me where my money lay, that I might be careful of that, doth this savour of want of natural wisdom? So neither doth it taste of want of spiritual wisdom, to set a mark upon some few ceremonies, to put me in mind of my duty to Christ. What are these (say they) but images set up to ourselves for religious use. What? Object. to worship? to adore God in, or by? No, Sol. but to remind us of what we ought to do. And this was the practice of the Church in all ages; Abraham put his servants hand under his thigh in swearing, Gen. 24. surely to signify his subjection to him in that business about the promised seed. Moses set up an Altar when Amaleck was overthrown, and called it jehovah Nissi, to signify, that the Lord was their banner. Ex. 17.15 Iosh. ●2. 24, to 35. The two tribes and a half built an altar, not to distinguish their borders, but to signify, that they were God's people, and that they had all one God, to whom they, and their posterity must sacrifice upon his own altar: 1 Sam. Samuel set up a stone when the Philistines were discomforted, and called it Eben-Ezer, to signify that the Lord helped them. When Christ the truth was come, he used humane significant ceremonies, as the feast of dedication, sitting at the Passeover, a sign of rest, Joh. 2. the water pots of the jewish purifications, the custom of embalming, Luk. 4.17, 20. beside other formalities of the synagogue. The Corinthians had the women's veil in the congregation, to signify subjection, 1 Cor, 11. 1 Cor. 16.20. 2 Pet. 2.11 Judas. and the kiss of peace▪ to signify love. Other Christians had Agapae at the sacrament, in the room whereof the Christians offertory was brought in for pious uses, to signify that love they should have one to another. So we have standing at the belief▪ to signify that it is not a prayer, and that we are ready to confess our faith; kneeling at the commandments, to signify the honour we have to that God that gave it, and that we must be ready to dart up prayer for our obedience; and kneeling at the sacrament, to signify an humble acknowledgement of God's love for so great a benefit. And do we and all these saints before us set up images to ourselves in these ceremonies, for religious u●e? God forbid. The practice of these saints when the laws of God were purely taught and kept, teach us, that though we my not set up an image to worship God by, 1 Cor. 14. or in, yet may we set up some edifying signs to put us in mind of those duties we owe to God. The Patriarches may build altars, give their children proper names, to be admonishing signs of their duties to God: and we may set all our senses on work that way. We may set up a post in a dark and dangerous passage, that when I go that way and touch it, it may signify my danger, and I may avoid it▪ I may set a watchman in a tower to give a sound when the enemy comes, that he may signify my enemy's approach, and I may avoid him. I may set up a Sea mark to signify a Rock near, that I split not upon it, And may not we be as wise for our souls 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, Mar. 9 40. it is for him, saith our Saviour. Why then (say they) have we cast out all the significant ceremonies of Popery. Object. Not for their significancy barely, Sol. but for their weight and measure. They are not to them only, as outward garnishments of worship, but as proper worship, efficacious and meritorious: their number stifles devotion, and fills it with shows without substance. A cup of water refreshes, but an whole Well of water chokes. Yea an hundred Sermons weekly would not edify, they would eat out our conscience in our particular callings: much more would an hundred ceremonies eat out the substance of our general callings, when a few may much refresh and profit, if judgement overpower fancy and affection. Yea but (say they) our significant ceremonies were taken from Idolaters and limbs of Antichrist who have abused them. Object▪ Were this true, Sol. Pro. 25▪ 4 yet take the dross 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 own, and were never theirs in special. 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 scorn therefore ours, and we deride theirs. We read of sacrifices offered to Devils, 1 Cor. 8. & 10. 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 eat it, or went to their private feasts when they eat of it (for aught they knew) without reference to the Idol, then saith Paul, Eat making no question for conscience sake. So say we of our cross, Surplice, kneeling, they were ordinances before Idolators abused them. If they take them and bless 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 we make so many needless 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, 1 Kin. 19 Ex. 23.24. kissing to the Calves, kissing the hand to the host of heaven, Ezek. 18.6 Ps 44.20. Ex. 32.6.19. Am. 2.8. lifting up the eyes, stretching forth both hands, shouting 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 cross was used as a sign of profession before idolatry 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 hatched. And may not we lawfully use them now, to show that we are in communion and fellowship with that blessed and persecuted Church, without such noises and schisms. Yea, Object. but in our worship there is (say they) as bad as all behind; we have a stinted worship by that foul idol the common prayer book, and so we worship not in spirit, joh. 4. Sol. and truth. Do we not worship in spirit, when the spirit moves towards heaven as well as the flesh? Do we not worship in truth, when our petitions are true petitions, uttered with a true tongue according to the truth of our hearts? Do we not worship in spirit and truth, when with such petitions, heart, and tongue; we seek to God in all places, not trusting in any? Certainly we do, and should do far better, were it not for them who disgrace our common-prayer book, and draw the hearts of God's 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 book to send their prayers t● heaven by, do pray in spirit and truth, God bearing them witness by the holy Ghost. Object. Sol. How can they pray in spirit (say they) when they use him not? what? Is there no spirit but our own? Surely there is a public spirit, and a private spirit. The first, hath wrought in the holy saints, and army of martyrs, who have laid up stocks of prayer for us generations that follow them: and by the blessed providence of God, they are come into our hands. There we see how they prayed for us before we were. There we learn to pray of them, of whom the world was not worthy. This spirit we use as well as our own: and it is pity that any Christian that can pray to God by his own dexterity of spirit, should yet contemn the workings, and helpings of the public spirit, without whom the world had never had such a benefit. Object. But alas (say they) our spirits are quite stinted when they are fettered with words appointed. Sol. Surely, the freedom of spirit stands not so much in freedom of words, and in intention of zeal. As a servant that delivers his master's message in his master's words may do it with a free spirit: So may a man pray when he takes to himself words, and not coins them himself. H●s. 14.2. The best prayers are those that are delivered in God's words: and are our spirits stinted because we tie ourselves to God's words? As God's Spirit is not stinted when it speaks unto us by the Scriptures read: so nor our spirits when we speak 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 tied up, for the time being, to his spirit? so nor when we pray with others Prayers. Have we a spirit better than the Disciples of Christ? and do we know what will stint them better than Christ? yet Christ gave them the Lords Prayer not only to say after that manner, Matth. 6. when he taught the Doctrine of Prayer, Luk. 11▪ 2. but also to say, when he taught them the practice of Prayer. But (say they) hath not God given every good Christian a spirit of supplication, Object. Zach. 12. ●0. by which they have a faculty and power to pray? The Disciples (I hope) were good Christians, yet they say to Christ, Luk. 11. ●. teach us to pray. Yet know that there is a double power to pray: An inward power, A double power of prayer. by which the heart moves, and goes out of itself after God, Christ, grace, and salvation. This power all good Christians have, by the spirit of adoption, whereby they cry Abba, Father. Rom. 8. An outward power, whereby they are able distinctly and judiciously to express the motions and desires of their hearts. This power all have not, and therefore have need still to have further help and direction, as our Saviour did help his Disciples. Object. But surely (they may say) the Lord's Prayer is not a form of Prayer taught his Disciples, or us. It is short and imperfect, it hath no such glory in it as some other; I may thinks it, though Christ's word be say▪ and none are tied to this form of Prayer alone. Let all this stand till it be removed. It is true it is short, Sol. and in that is seen the glorious wisdom of Christ; but it is most perfect. We must pray all manner of Prayers, Eph. 6. 1 Tim. 2. Supplications, intercessions, and giving of thanks: yet all these are comprehended in it. Again, there is infinitely more glory in it then in all Prayers made by men. If all Prayers be made they have their grains of weight from hence. It briefly comprehends them all, and hath the best authority in the world. The wisdom 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, Psal. 14. 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; Psal. 47. 1 Cor. 14. the soul of Prayer, when it is presented with understanding, heart, and spirit: and the body of Prayer to help our fervency; Lu. 22.41 Lom 3. as when we bow our knees, lift up our hearts with our hands, and our eyes are lift up to God, and our bones say, Ps. 123 1. Ps. 35.10. Psal. 45. Lord who is like unto thee, and our tongues are the pens of ready writers. Yet hath not Christ tied us unto this prayer only. Christ himself 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 forgetfulness to ask all, or half; it is a sure and comforting way (what ever we pray) to use it always with judgement and understanding. But (say some of them) it is of so large extent that we cannot comprehend it. Object. Sol. It is true, that it is of large extent and therefore we must labour for strength of judgement, 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 burned their tongues. But Christ's looks not that we should conceive of every thing in it▪ every time we use it. As there are few prayers we can make▪ but are of larger extent than we presently conceive, as when we say, the Lord sanctify your sickness unto you, the Lord bless you, the Lord give you grace, there are more things comprehended then presently meant so in the Lord's prayer; and therefore we must have docible hearts to understand it better, & better, and we must have wisdom according to our apprehension, to apply it to several occasions. Object. But (say they) this or any other stinted prayer, are the very cutthroats of devotion, Sol. and coolers of affections. Indeed they are so to wicked hearts. Children must be pleased with novelties, and wicked men loath Gods continued favours, though it be Mannah from heaven: Num. 21.5 but if set prayers wrought so of themselves, would Christ ever have given a set form to his disciples? Certainly they will be no enemies to devotion, if Christians be zealous and careful in using them. For the constant practice of the saints in scriptures commends them unto us in prescribed Psalms, and forms of blessing. And such is the inequality of gifts dispensed by Christ unto his people, that to some a prescribed form is necessary, when he hath not given them gifts of knowledge, and utterance to express their desires in any comely way; To others necessary too, who are able fitly, and fully to do it in private, yet are not so faced, and tongued, that they can do it with confidence in public; to all it is excellently useful, that they may not only have help of their own spirits, but of the public spirit of God working in his church, to advance them forward to heaven. It is a world of pity, that men that have some great gifts (as they think) 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 Christian● but to say, we know not what to pray for as we ought, but the spirit helps me (publicly and privately) with groans and sighs that cannot be expressed, to say thus, Ro. 8.26, 27. I say, and to feel the truth of it too, is a note of a good Christian, and can fall upon none but a child of the kingdom of heaven. But (say they) put case that others may be helped by set forms of prayer, Object. yet is there no reason that a Minister or Presbyter that hath gifts, should be tied to a form of words. Neither is he always, Sol. Why se● forms are prescribed ministers? but that he should be tied to common solemn prayer, as with us, there is excellent reason for it, as well as in all other reformed Churches, except theirs. First, for uniformity, that all God's people in our Church might meet at the same time, and put up the same petitions with earnest desires, in the same manner. And is not this a comforting thought, that we have an opener way to heaven made us, by the joint suits of all good English or hearts. Secondly, for memory, that he may not forget the general necessities of all the Church, and so stick upon those particulars only, which are according to his own feeling. Thirdly, for honour to the blessed saints and martyrs whose prayers they were. That as we have had benefit by them, when they were put up to God before, so we may bring benefit to ourselves and others by them, when we pray them now. Fourthly, for his calling sake. He is not immediately called by God, 〈…〉 & the Church. Therefore as he is called by God, he useth those gifts which he hath received from God; as he is called by the Church, he is to use and honour the public gifts of the Church, in interpretation, prayer, and the like. What more need be said to justify our worship by set forms of prayer, for the present I see not: when I shall, by God's assistance I shall say more. SECT. 16. The Brownists main exceptions in their former argument, against our common-prayer book more specially. THough set forms of public prayer may be lawful, useful, commendable, and glorious, Ob. yet they say, that our common prayers are not so fit a way to worship God by: nay they say more, that that worship is plainly idolatrous. I am sure that that assertion is weakly superstitious. I would wish them that they be piously careful, that they speak not evil of that they know not, 2 Pet. 2. because they are not careful or willing to know, we ordinarily know unwise young men, when their whose souls live in their affections, to make many objections against many good orders, and laws, who, when ripeness, and experience, hath made them see the reasons, have been ashamed of what they have done: and may it not be so with these men and women? Howsoever I would entreat them to consider what they may read in the history of our Church, that when a godly martyr was reading in a primar of our Church, and came to Lord have mercy upon us, Christ have mercy upon us, an ungodly servingman, who was set to attend him, blasphemously mocked at it, but he was struck mad that night, and died miserably. Let them duly consider this, and fear to open their mouths against any comforts of the godly, and advancement of godliness. As for my part, I have read some liturgies beside our own, and have heard of others: but (blessed be God) I never saw, or heard of any more fully accomplished for the work in hand. But am I not deceived? Let us (in the fear of God) take a view how it proceeds in all public service, and call in along their exception (which I know) as we go along. There is in it first, a preparation to public service, and then the service, and worship itself. The preparation is by meditation, exhortation, and prayers. The Presbyter, or Deacon, doth in the beginning propound some texts of scripture to be thought upon, that we by their meditation, may draw ourselves into the presence of our God to hear and do. Object. Yea indeed (say they) they do corrupt the text. For though they say, Ezek. 18.21, 22. At what time soever a sinner doth repent from the bottom of his heart, God will blot them out of his remembrance, which is not the speech of Ezekiel. Sol. I pray is not this the full sense of the Prophet; made speak to ordinary capacity, if not his words? Doth he not say, if the wicked will turn? Is not this equivalent to at what time soever, whether to day, to morrow, or whensoever? I hope when conditions are performed, God will be as good as his word whensoever. Doth he not say, If they turn from all their iniquities, and keep all my Statutes? What is this but repent from the bottom of the heart, and leave no root of bitterness behind? Doth he not say, He shall live, his sins shall not be mentioned unto him? what is this but I will put them or blot them out of my remembrance? This is not corruption, I hope, when the Text is plainly expressed in the true sense of it. Secondly, he doth exhort the people according to the Scriptures to confess their sins with a lowly, penitent, and obedient heart, saying after him. By this he puts them in mind what to do, namely to confess their sins aright, that their poison being vomited up, they may the better set themselves to seek God in the other acts of worship. But (say they) what need this, Object. saying after me, seeing the Presbyters Prayer and the people's Amen is enough. Sol. Indeed it is enough to a Prayer, the petitions whereof are not known to the people before, such as that of Ezra, Neh. 8, 6. and when men exercised their own gifts for the edification of many. 1 Cor. 14.16. But is it therefore unlawful for the people to say after their leader when he prompteth them, or they are taught by the Church? Do not all the people, as well as the Presbyter pray to God, and praise God in singing Psalms? And I am sure the Word of Christ, which warranteth what is commanded, and what it goeth not against is not against it. It is true, Object. it is uncomely for many mouths to put up a petition to the King at once: It would confound him whose apprehension and understanding is limited. But it is not so to God who is understanding itself, wisdom itself, Sol. to whom millions sing Psalms at once, and thousand millions pray to him at once over all the world. Thirdly, he doth pray for and with them, that they may do as he exhorted them For first there is the joint confession of all their unworthiness, and Prayer to GOD that they may live better in after times. Confession without a purpose to amend does no good: Prov. 28. therefore are both united in our good confession. Then doth he (for their encouragement) declare and pronounce the absolution and forgiveness of sins to true penitent believers according to the Gospel; Matth. 16. Joh. 20▪ and applying it to the people prays, that upon their repentance, their sins being done away, they may do worthily that service which now they are about. A●d then to supply all defects in all, all pray with one heart, as one man, the Lords Prayer, which is the King of Prayers: and so rise with short and earnest prayers, that they may praise God, and that God would help them; and with a profession of their faith in the Trinity, and desire that all glory may be given unto that blessed three in one. Thus, I am sure, if we have pious and humble souls, may we be prepared, for the public worship of God, publicly. Now for the service and worship itself, in this good Book it hath three degrees, the Beginning, Middle, and End of it. In the beginning of it there is reading of Psalms▪ principally to raise up our affections, and of other Scriptures both of the Old and New Testament, to confirm our judgements in the truth, Act. 17. and to help us to search whether things heard are so or no. There is confession of our faith, that we may profess it as a brief rule from Scriptures, to try whether we stand in the faith, whereto we may refer the truths of faith in the Scriptures. And we have Prayers wherein we are not long at once, or with a breath; but have distinct and divided salutations, praises and Petitions, for ourselves: chief members, and the Church, that we may the better hold out unto the end without distractions. All this (I am sure) none, if they understand, can justly blame. Only there is one thing (worth notice) which doth hardly relish to some few, and can by no means be endured by the Brownists, and that is the Litany. This sticks most, because they are more careful to make objections against it, then answers for it, that they may have comfort and peace with us. Therefore (with Christ's help) I shall endeavour two things; to show the reason of the name, and how they may satisfy themselves against such scruples as may arise. It is called a Litany, Of the Lit●y. which is an humble prayer, whose use is most for adversity. It comes of a word that signifies to supplicate, from whence comes suppliant prayers. The ancient Churches were full of them, as I could show, which usually began with Lord have mercy upon us, Christ have mercy upon us; and why should ours be empty, seeing we would be accounted as good Christians as they? There are diverse exceptions against ours, therefore let us see next, how they may satisfy themselves against them. There is no Church that I know, but must have a favourable construction of some things, and so must ou●s▪ yet in this I see not, but that all excepters may be fully satisfied. The exceptions that I have yet met with, are against the manner of this prayer, and against the matter of it. Ob. Against the manner (they say) that it is with repetitions of the people, and interlocutary passages. Sol. As for that, I find that in the scriptures God hath commanded public prayers, that is, that Presbyter and people should pray: but he hath not commanded any form, or manner, to carry their prayers in, but only that it be done to edification. Therefore he hath left that free to the wisdom and judgement of the governor's. And this we have often experience of, that if a continued prayer be but half so long, some will be nodding before it be done; whereas if they be kept busy, by the matter in hand, they are more vigilant. Ob. But (say they) he hath given us the Lords prayer all in one length, and set Amen in the latter end. Sol. Luk. 11. This is true: yet mark, he said to his disciples, when ye pray, say, Our Father, and Amen too: and he hath not told them in what manner they should say it when they pray together: whether one should say the Petitions, and the rest, Amen, or whether all should say the Petitions, and Amen too: In this he hath left them to edification, Object. and us also. But (it is said) that some parts of the Litany are so said, that the reader shows only what they must pray for, and the people make the suit, as when they say from such, and such a thing, good Lord deliver us: and this seems to be absurd. Sol. That the people should make it without the minister is not enjoined: that the minister doth not intend and make the suit, is false, except he be careless, and wicked. As the people say Amen aloud; and the minister saith it too, though haply not so loud: so the minister intends, and saith, Good Lord deliver us, though the people in turns, exceed in voice. Against the matter of this prayer, many things are objected, few things weighed, and nothing proved, but evident quarrels. There are exceptions against words and phrases; and against suits conveyed in them. The words and phrases are, by thy cross, and passion, by thy precious death, etc. Which some of them, Object. out of the le●ity of mind, call conjuring; some, out of worse, call swearing, as if none could out swear the Litany. Sol. Let them take heed how they blaspheme the piety of God's servants. It was none of Elies' goodness, when he reproached the prayers of Hannah; 1 Sam. 1. as if she were drunk when she made them. Let them apply this to themselves. It will not be denied but that Christ brought us a great benefit by all these. For what he did as a public person, he did for us and our salvation, in one degree or other. Now, what is this, but a praying that all these acts, and passions of Christ, in their virtue and merit be applied to us by God's love, that we may find the profit of them? But now the suits that we convey in the words of that good Prayer are troublesome to them, both when we sue for things, and Persons, Object. As for things, we pray against two things which they do not like, against sudden death, and against the sins of our forefathers. Sol. As for the first, there is a double sudden death: sudden in time, and sudden for want of preparation. God hath said, that he will come before that we are aware, like a thief in the night. His will be done: we pray not against that. But we pray that his coming may not be so sudden, but that through wisdom given, Es. 38.1. Matth. 25 we may set our houses in order, and be as the wise virgins having our lamps and oil in a readiness: and from such sudden death good Lord deliver us. As for the sins of our forefathers (which being dead are now out of the state of forgiveness) we pray not that their sins be forgiven them, 〈◊〉▪ 20. but that they be not remembered to be punished in us. God punisheth to the third and fourth generation: and the Psalmist saith, Psal. 109.13, 14. Let the iniquity of his fathers be remembered before the Lord, and let not the sin of his mother be blotted out, that their posterity be cut off, and in the generations following their names be blotted out. And because these comminations have conditions of Repentance annexed to them, do not we well to repent, and cry to God, remember not the iniquity of forefathers, for fear of those sins that have gone before us. But yet they like not the Persons that we pray for, when we say, Ob▪ that God would have mercy upon all men. For Christ saith, Joh. 17. he prayed not for the world: but our Church cares not whom they pray for. Indeed, Sol. because we find that we have a Precept, pray for all men, and an holy practice, 1 Tim. 2 1 Ps. 67.3. Let the People praise thee O God, let all the People praise thee, therefore we do as we are bound in praying for all men. Yet do not we pray for the world, but against it that we may follow Christ. Christ prayed for the Jews and Gentiles that persecuted him to death, father forgive them, Luk. 23. for they know not what they do: yet he prays not for the world that lies in wickedness, 1 Joh. 5. but that it come out, and serve God: so we pray once more against their wickedness, Psal 141. As some translate. but we pray for their Persons. As far as our charity tends, so far our Prayers extend; and I am sure we must do good to all. Gal. 6.2. 1 Joh 5, 16 But if God shall reveal any special Persons that have sinned unto death, we will not pray for them. In the mean time, give us leave (if you have so much charity) to pray that there may be none such. Yea, Object. but (say they) we pray in that Litany, for all that travail by land, or by water, and so for thiefs, and pirates too, yea, and I know not for what, Devils in men's brains, Sol. who compass the earth too and fro. Where is their charity? The pious Church provideth a Prayer for Men and not for Devils, who are out of hope, and out of all Communion with her: and for all men that are within a saveable condition in that word, Our Father. So she prays for thiefs and pirates to make them better, or else against them, to maintain Gods just providence in their future punishments. If these be all their exceptions against our good Litany, as they are all I have heard, I hope they will give me leave to use it as I do, and use it with me in peace. The second degree of our Church worship is the middle of it, when we read the commandments of our great God with Prayer, when we read the Epistles and Gospels, more fully to strengthen our faith, and pray for the whole Church. Object. In the first, they do except that we kneel when the commandments are read, as if it were a Prayer. Sol. No: we do it not to make it a Prayer: it is none. But yet we do it, partly to testify our subjection to the God that gave it, Ex. 19 as the People on mount Sinai fell down at the publication of it, and as we kneel before the King: and partly, because it is joined with that submissive Prayer, Lord have mercy upon us, and incline our hearts to keep this law. Next come the Epistles (as indeed the whole word is an Epistle written to our souls): wherein we have sometimes prayers, but mostly fit rules of holiness of life: and after the Gospels, Eph. 4 1. that we may know the benefits of which we must live worthy. These strengthen our faith in all the articles, and further our thankfulness for all God's mercies by Christ and his Apostles. I know nothing worth notice that is here excepted against. Object. If they call them shreads of scripture, yet they are scriptures, and fit texts applied to every season. And if Christ would not only preach truths, Sol. but fit truths for the people: and if they themselves (I hope) will choose fit texts for feasts, and fasts, times of solemnity, and times of mourning, I hope also that the Church cannot be denied this liberty. If they say, Object. they are applied to diverse holidays which are not of Christ's appointment. Yet are they not without Christ's leave and permission. Sol. If Christ have permitted them (though God saith, Ex. 20. six days thou shalt labour) yet to use their liberty according to discretion, upon any of the six to refresh themselves, or spend in holy exercises; is he an harder master, yea husband unto his Church? Surely, as occasion is offered, they may choose any fit days either to feast, or to fast. But alas (say they) all this, Ob. in that common-prayer book is but an English mass, taken out of the mass-book of Rome. Sol. Belike than we had it out of the Temple of God, 2 Thes. 2.4. where that man of sin sitteth, well: be it so. A thief hath got a true man's purse, may not Justice deliver it to him again, and leave the thief to his Judge and punishment? Such is our case. The Pope could not have hid himself so long, but under the banner of Christ, and the service of God with the Saints. Therefore he gets the Leitourgy, or common-prayer book of the blessed Fathers, and adds to it of his own rubbish, as Masses for quick and dead, Dirges, Requiems, Praying to Saints and ANGELS, blessing of Bells and Candles, to give power to drive away Devils. When this was espied, by the breaking out of the beams of the glorious Gospel, the blessed Martyrs challenge their own, and leave the wicked trash to the founder. And is not this Justice? If these men had gold and silver mingled with dirt, and poison, would they cry out, all dirt, all poison, and work for more? No: they would wash, cleanse, purify, and keep the gold and silver for their uses. So have we done, and no more. We have taken off the spots, and keep the garments, We have washed away the filth, from the gold of the first great Saints and Martyrs. If this be a fault, we rejoice in it, and commend to others, as Doctor Rowland Taylour when he was going to be burned, next unto the Bible, the Service-booke, to bring up our children in the fear of God. And so I pass that. The last degree is the end of our common-prayer worship, which is the administration of Sacraments. The wit of Men and Angels cannot devise a better way of GOD'S worship in them. Such grave exhortations, effectual Prayers, propounding of warrants, laying down of promises, confident expectations of their making good by Christ, to Children, Parents, and all penitent and believing Christians, are there upon record, that a modest man would wonder how any exceptions could be found out. Yet three things are there that much trouble them, and us by them. 1 Kneeling at the Communion. 2 Cross in Baptism, and 3 The responses, or answers in Baptism. As for kneeling, I shall endeavour (with God's help) to do two things: show that they may lawfully worship God in the use to this Sacrament, kneeling; and take away their main rubs in the way. That which is for Christ they may lawfully do: but kneeling at the Sacrament is for Christ: Mar 9.4. for what is not against him, is for him. If it be against him, let them show where he hath forbidden it. If they cannot, they may lawfully kneel. Again, that which is neither commanded nor forbidden by God, they may lawfully do (for the Apostle saith of such things, 1 Cor, 6. all things are lawful) yea they must necessarily do it now, Rom. 13.5 not out of conscience to the gesture, but out of conscience to the command of our Christian King and Church: But kneeling at the Communion is neither commanded nor forbidden by God, but commanded by the King and Church: therefore they may, they must kneel. Again, if they kneel not, but sit, as an act of Religion, they make it essential to the supper, and the Apostle Paul an unfaithful servant to so good a Master. 1 Cor. 11. For he saith that what he received of the Lord he delivered unto them: but he doth not speak one word of the gesture. Therefore sitting is no act of Religion, the gesture is left to the Church, they may kneel, or Paul is unfaithful. Lastly, if they kneel not, they bring juster censures upon themselves than they can give to us that kneel, which they are bound to avoid. As they be justly charged first to worship God by the will of man, Es. 29.13. Mat. 15.9. and so in vain▪ For to place a worship of God in sitting or standing rather then in kneeling, is a worship of God by the will of man, because they have no such warrant from God. Secondly, D●ut. 4 2: & 12.32. they be justly charged to add to, or take from the Word, and so to corrupt it: For all impositions upon the conscience, which God hath not warranted are such additions. But such are these new traditions, as kneel not, Col. 2▪ but stand or sit, touch not, taste not, which things perish with the using. Thirdly, they are justly charged to have communion with the worst heretics. For Arrians do directly deny the Divinity of Christ, and to profess themselves to do it, they will not kneel at the Communion of the blessed Body and Blood of Christ, but sit. These charges they lay upon us, but more justly they lie upon themselves: because we make not kneeling an act of worship from men, or an addition to the Word, but only an act of good order, to witness our reverence to God, who is pleased to give us such a pledge of his love. How they will answer these things to God, I know not. They either cannot, or will not answer them to me, only they put in their plea against kneeling in the act of receiving, which I shall now labour to remove. They mainly urge the example of Christ, Object. that he and his Disciples sat at the supper. Sol. But all the world is not able to prove that they sat at the delivering and receiving of the Bread and Cup. He sat down indeed with them, but then he took, he blessed, he broke, he gave: what gesture he used in blessing they cannot tell. Certainly if according to Scripture examples, Deu. 27.12 1 King. 8.14.55. Neh. 8.5. Object. Sol. he either kneeled or stood: then whether after his blessing they sat down again, let them tell me. Never let them dream that he sat as a shadow of rest in heaven: for let them show that Christ's pleasure was to ordain shadows in the New Testament when the body was come, and Canaan, that old shadow was to be cursed; or if he did, I'll tell them that Paul was an unfaithful servant, that would not teach that shadow to the Corinthians, to whom he professeth to deliver what he received. But grant that Christ did sit; what he occasionally did, is no example to bind us to do the like: but as by occasion he administered at night, after supper, with unlevined bread; so he might occasionally sit according to the ceremony of the Jewish Church at the Passeover. Besides if they would sit because Christ sat, they must sit as he did, or else they do not imitate Christ: but Christ might sit a sacrifice way, or lying along, and leaning, which they do not observe. Object. But put case they sit not in every point like Christ, yet they tell us of the fitness of this gesture, to signify our fellowship with Christ on earth and in heaven. Sol. Th● they will ordain a significant ceremony against us, but not for us. And in truth, they dream so much of fellowship with Christ, that they forget him to be their Sovereign King and Lord, and so are too saucy with him. But for the Table gesture, will they have all other formalities, at a Table, fit for the Table of the Lord? I● not, why must this alone be fit, 1 Cor. 10. when Christ hath no said so? Besides, if Table gesture be urged, Christ's example doth not bind. For his was not a common Table gesture, but only used at sacrifices and sacred Feasts, when they did discumbe or lie along. Had Christ told us that this was the fittest gesture we should have rested in his pleasure: but he having left it at liberty, and even common understanding judging of it fittest to receive a seal of a pardon upon the knee, as the greatest sign of thankfulness used for such a favour why we should not take it up, we cannot yet see. Yea but (say they) we do not only look to the fitness of sitting, Object. but to the beginning of kneeling: It was begun by a wicked Pope in honour of the breaden God: and therefore not to be continued by us. Put case this plea were true, Sol. yet that which was misapplied to the honour of a creature, may (I hope) be rightly applied to the honour of our God; for else no man may sit: because the accursed Arrians have brought in this sitting at the Sacrament to dishonour Christ: And the Pope seconds them, who sits then in state to advance himself above all God's people, both Kings and beggars. But the truth is, that no Pope brought in kneeling in the act of receiving. It was brought in by him indeed at the Elevation, and when the Sacrament was carried in procession, but not as we do use it. They have no Law (that I could ever yet read of) save only for the Pope himself to receive it sitting, but only the Law of Custom and Convenience to receive it kneeling. Ob. Put case all this be true; yet (say they) the use of kneeling sticks with them They do not know why they should kneel now, Sol. seeing kneeling is a part of GOD'S worship, or a sign of it. It is no part of God's worship, or sign of it in itself: for than we might not use it in civil, or ordinary things. Psal. 95.5. Indeed we are exhorted to it) which shows the lawfulness of it, as we are, Ps 149.3. Ps. 150.4. Psal. 47.1. to praise GOD in the dance, and to clap our hands: but there is no Precept which binds it to GOD alone. The Servants of GOD have sometimes stood, and sometimes sat reverendly before the LORD, 2. Sam. 17. 1 King. 1.47. and sometimes lain along, that GOD might have his worship in all gestures left free to the users. But why should they speak of worship here, when we neither require kneeling, to worship the consecrated Bread by, no nor him that doth administer the Sacrament, but to testify our humble thankfulness to GOD for our pardon sealed. There remains now nothing of worth under this head, but their ready obedience, when GOD shall humble their minds, and quiet their hearts, that they may live in peace, and worship with us. The second and third things that trouble them, are in our Baptism: and are the Cross in Baptism, and the Responses, The cross in Baptism. or Answers of the Godfathers and Godmothers in the child's name. As for the Cross, I wondered always that private persons should once name it, seeing it concerns the consciences of us that administer, not of infants that receive it, who by it are made neither better, nor worse. They are but seers, and sufferers in it, not doers of it. If therefore we can satisfy ourselves in the doing of it, that we may preach JESUS CHRIST unto them in the Church's peace, they have cause to thank us, and to thank GOD for pacifying our consciences for their good, and not cry out against us, and run away from us. Object. Sol. O but they cannot abide to see that idolatrous and abominable Cross to pass over poor children's faces, without either reason, or religion. There is reason for it; because it depends upon the commands of superiors, and reason wills that they be obeyed in lawful and possible things. There is Religion for it; because it is but a ceremony testifying our communion with the primitive CHURCH which gloryed in, and was persecuted for the Cross of CHRIST: and good Religion hath never been against such things. As to testify Communion with believing jews, even the Gentiles abstained from stranguled and blood: Act. 1●. so to testify our Communion with the believing Gentiles of old, we retain that sign still, which they used in the face of their Persecutors, to signify that they were ready to confess that LORD who died for them on the Cross. What though the Church of ROME did afterwards fearfully abuse it, yet it is (certainly) to us neither abominable, not idolatrous. How we use the sign of the cross? 1 Cor. 16.20. 1 Pet. 5.14 We use it not as a sign from GOD to men, as the Sacraments are: nor as a sign from Men to GOD, as bowing in Prayer● is: but as a sign from Men to Men, as that old kiss of love. For as that did signify Christian concord and agreement: so this, our hope if the Child lives, that it will fight under the banner of CHRIST; therefore if the Child be ready to dye, this sign (by good order) is omitted? The Church of ROME useth it, both for Consecration, Benediction, and Operation effective of I know not what feats: but we use it to none of these purposes. Object. If it be said that the Child by that badge is dedicated to GOD'S service in our use of it, as the CANON runs: Sol. yet the sense must not be contrary to the commanded use. Therefore as we are said to wed with a ring, which is nothing but a declaring of a marriage knot, by giving and receiving of a ring, and by joining of hands: and as the Priest was said to cleanse the leper by the appointed means, Levit. 14. when he did only declare and pronounce him to be clean: so the Cross is no dedicating sign, for that is done in Baptism, which receives it into the Congregation of CHRIST'S flock, but only declares, to the hope of the CHURCH, that it shall so live to CHRIST. I see not but this may satisfy the soul of any good Christian (knowing what I said before of ceremonies) concerning the use of the Cross in our good Church. As for the Godfathers and Godmothers answering in the name of the child, Object. Responses Sol. though it seem unreasonable to them, yet is there excellent reasons for it. They know there were questions and answers in Philip's baptising of the Eunuch, Act. 8. which hath ever been continued in the Church because of the covenant in Baptism. And though infants cannot answer, yet are there three reasons why their sureties should. The first is ecclesiastical, the second civil, and the third divine. The Church reason is, because it might put the whole congregation in mind of what was done by them: when they were baptised, they entered covenant with God. As the Prophet spoke to the dead altar to admonish living jeroboam, O Altar, Altar, hear the word of the Lord: so do we to infants to admonish all that hear ●t. The Civil reason is, because by the 〈◊〉 of Guardianship, the Guardian answers for the Pupil under their charge; and by this, takes upon him an obligation of dut● his power, and promise of faithfulness▪ as he can: and what he doth, stands in law as his pupil's act. Now, because our sureties in Baptism are such, therefore they answer for children, and what they do profess to do, is accounted the infant's act, 1 Sam. 20.42. to which he is bound, as we see in the civil covenant betwixt David and jonathan, and their seeds for ever. The Divine reason is, because in the very substance of Baptism, Rom. 4.11 which is a sign and seal of the covenant of grace, there is an interrogation on GOD'S part for repentance, and belief of the GOSPEL, and on our parts a repromission or answer of a good conscience, ● Pet. 3.21. which is opened and expounded by these questions and answers. If notwithstanding these reasons they seem yet to be unreasonable; it is enough they know them, and they must stand, till they can from sound grounds overthrow them from the word of Christ. Thus (by GOD'S blessing) I have finished the three grounds upon which our forsakers leave us: and (I hope) I shall satisfy them in this, that we have a true CHURCH, a true MINISTRY, a true WORSHIP, and that they (for any thing I know) have no just cause to say otherwise. If yet they persevere and multiply scandal, and schism, they must once again remember the blessed words we began with, Heb. 10.25 Not forsaking the assembling of ourselves together, as the manner of some is, but exhorting one another: and so much the more as ye see the day approaching. SECT. 17. The use to be made of the constancy of some, and forsakings of o●her: consideration, exhortation, because the day is approaching. IT is the course of too many to cleave to the assemblies, but they are never the better. They only stand to outward profession, but grow not in grace and the knowledge of our Lord and Saviour jesus Christ. 2 Pet. 3. Hence is it, that if never so many of them stand, they cannot encourage them: nor if never so many fall away, they cannot wisely consider them, and exhort unto faithfulness. Therefore the Apostle would have us such knowing, and wise Christians, by the help of public assemblies, that we may wisely consider one another, and weightily exhort one another, that we may keep one another in sound knowledge and pious practice. There are three things which we should consider in ourselves; our aptness to fall, 1 Consider one another. the difficulty of our standing, and our love to that way which is most dangerous. Though God set us not justly in slippery places, yet are apt to slide away continually. We carry about with us the foolish and unwise flesh, which makes us unwary, and so we are soon caught in a deceitful net. Eccles. 9 There are questing snares of gain, and questioning snares or frivolous and idle things which end in noise and tumult without profit: and thus we are apt to fall. We as hardly keep our standings, we are children, 1 Cor. 16. and do not play the men. We are a mixture of weakness, and must have God's good spirit lead us, Psal. 143· Eph. 6. Matth. 7. or down we go. Satan is principality and power, by whom the wind rises, and the rain falls, and the floods come, and then our house, if it be not strongly founded goes to wrack. That little strength we have is apt to false us, by faith we stand, Rom. 11. 2 Thes. 3.10, and still there is something lacking to our faith. And thus it comes that we hardly keep our feet steady. We are also too much in love with that way that hath most danger in it. The spirit is willing, but the flesh is weak, Matth. 26. and is ready to eat poison for wholesome food; sometimes out of custom, sometimes out of curiosity, and sometimes out of an ill appetite we have got to unwholesome things. But if we do wisely consider these things in one another, we will be full of compassion. And as they that consider not are full of fierce and fiery censure, as judah to Tamar, Gen 38. bring her forth and let her be burnt, not considering his own guilt: so they that do it, are led by the contrary spirit. As when we consider a man aloft, who totters, is apt to fall, and unable to keep his feet in a settled posture, our bowels yearn, our flesh drops fear, and we are out of ourselves with sudden apprehension: so is it with a man that considers his brother; he puts him on by fellow feeling. Yea than we will prudently deal one with another to keep up. As we see dispositions, gifts, virtues or faults, we wisely forethink, how to maintain the best, and prevent the worst. Besides, this considering brings us to Paul's rule, Gal. 6.1. If a brother fall by infirmity, (not by pride and self conceit) restore him with the spirit of meekness; 1 Cor. 4. ult. with a tender heart and hand, set him in joint again. For want of this consideration too many Christians are ready to fail. The frailty of the flesh, the opposition of grace is little considered, and so there is neither wisdom, compassion, or meekness to heal. Men difference not stubborn faylers, for whom there is a rod of iron; and weak failers, for whom there is a Spirit of meekness. Men discern not sinners of custom, who are as blacke-moores and sinners overtaken, jer. 23. who with stripes must not be driven quite away, and so do more hurt than good. But be more wise to consider hereafter than before. This moved Paul to say, He that stands, Rom. 11. let him take heed lest he fall. This moved john to say, little children, 1 John 5.21. Luke 22. keep yourselves from Idols. Yea this moved CHRIST to say, When thou art converted, strengthen thy brethren. Out of such consideration, I have laboured to give this revalsion and Antidote. And if our forsakers had had it too, it might have saved me a labour, and they might with it have had more wisdom, meekness, and compassion, and less heart-dividing censures. 2 Exhort one another. The Apostle would have us also make such use of public assemblies that we may exhort one another. He knows that it is a great work to continue in love to God, his truth, and Saints, and in good works. Pride is one of the last sins that die. It is like a man of a strong heart which hardly yields; his heart is more in compass than another man's. It will work itself out of less sin and more grace: Pro. 13.10. jam. 1.21 and where pride is, there is contention: and so less truth and love. Again, superfluity of maliciousness drowns the whole nature of man. Even when the head floats with Christ, the heart is too much drenched in this. It is crossed, and will cross again, like the devil's cock, to spur all opposites: and hence also comes loss of truth and love. Again, the spirit of a man lusteth after envy. Jam. 3. Mat. 20. This makes the eye evil because God is good. It desires to be in the uppermost form, like the two sons of Zebedeus. Therefore joseph, the reformed Prodigal, and the last workers in the Vineyard are grumbled at: and hence also is less truth and love. Lastly, truth and love enter at a narrow passage, Eph. 1. and Christ comes not with all his mighty power at first. As the Sea is not sifted thorough the narrow crevices of the earth at once: so is it with truth and love. And as a Conqueror, that leaves most of his Army behind him, subdues not presently: so it is with Christ and us. We are not able to receive his truth and love together, neither stands it with his dispensation, we being not extraordinary, but ordinary servants, who must attain by industry. Hence therefore men dreaming that they have attained, when there is much behind, do ill use what truth and love they have, and so fail foully. Neither is it less difficult to continue in good works. The fountain is apt to be dry, that is, a good heart. John 7. If out of the belly do not flow rivers of waters of life, no waters will run to the living. How soon is this stream dried up, because men live not with Christ the springhead? Besides, men are not altogether for gathering this world's goods to spend it upon their lusts. They forget that there is a time to scatter, Eccles. 3. and then they cast not their bread upon the waters, Eccles. 11. they believe not that they shall find it so. Lastly, men have three bad thoughts that keep them from good works. They think that no man is more worthy to have then themselves. Some are wicked and not worthy: some are good, yet themselves are better: some are idle and will live upon the spoil: and some are painful, and therefore the better able to provide for themselves: still self is thought to be the only man to have. They think themselves again the absolute owners of what they have. 1 Sam. 25. It is their own, as Nabal said, why should they give it to others? This they willingly think not, that they are stewards, Luk. 19 and so are kept back. Lastly, they think this world's goods the only commanders of men and things: and therefore they will not put themselves out of them that they may rule all. Now, because it is so difficult a work, not only to continue in good works, but in truth and love which must make them excellent: therefore the Apostle would have us so improve ourselves by the fellowship of public assemblies that we may be able to exhort one another. Such is the inconstancy of nature in all good courses, that it is easily apt to change from good to worse. Moses was but a while gone, and Israel fell to idolatry. Ex. 32. Paul wondered that the Galathians were so soon turned to another Gospel. Gal. 1▪ 6. Yea such is our slowness in good, that we had need be spurred continually. Apo. 2.4. Ephesus forsakes her first love: Yea and when Christ's hearers heard, they must be exhorted to hear: Mat. 13.9. and when the Thessalonians did edify one another they must be exhorted to do it. 1 Thes. ●. 11. Men are in a dead sleep, and they are loath to be awaked as the sluggard: they think themselves able to exhort themselves, Prov. 6. they love not many masters, Jam, 4. they see not how frozen they are, till their own hearts smite them, as david's, 2 Sam. 24.10. 2 Sam. 16.7, 8. till God raise up some adversary to reproach them, or till God take them in hand himself by some heavy visitation. Therefore saith Paul, exhort one another. Oh that we could always walk in the presence of this duty, Heb. 1●. and suffer the words of exhortation too. The wicked will call one upon another to go to hell, Ex. ●. Prov. ●. 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 forgo this whetstone of exhortation, for a blunt stick of their own devising. This I am sure, they might be exhorted with us, and learn to exhort others better from us than they do, to lead poor souls into the ways of discord, distraction, and strife. 3 The day approacheth. I have but one thing to think upon this text more, and that is Paul's motive and enforcement (so much the more because ye see the day approaching) men complain much of days, and times▪ but I am sure, the worse they are the more had they need to keep the communion of Saints both public, and private. Evil days will come fast enough, no man had need to pull them upon himself. If he do, there is (the day) coming which will pay to the purpose (without a pardon) for all his sins and indiscretions. Luk 19.42 All other days are our days, in which we eat, drink, marry, give in marriage, work, play, pray, and hear, and the like: but this is the day, with GOD'S mark upon it, when all shall be 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 be fullness of fears and terrors. Fearful sights of an universal fire, throne, and JUDGE: fearful yell and cry of desperate men: fearful accusations from heaven, earth, and consciences; and the fearfullest sentence that ever yet passed, Go ye cursed. Therefore had we need all our lives to get something to comfort us against that time, for it is an evil time to the wicked. On that day will there be an expectation of comfort, or discomfort, for ever, and ever, upon all that we have done, either in our assemblies, or out of them. On that day we shall hear such accounts as we have never heard, as how we have wilfully sinned in every secret. Eccles 12. In the secret of our understanding, will, affections, judgements, consciences, corners, woods, and denns? How many assemblies we have neglected? How many we have profaned, in being no better? How many in our power we have not exhorted? How many have exhorted us, and we have not answered and followed? On that day shall I be judged if I have taught you to acknowledge our CHURCH a true CHURCH, our MINISTRY a true MINISTRY, and our WORSHIP a true WORSHIP, against my judgement and conscience according to the rule of CHRIST so far as I am come, yea, and I shall be cast also. And on that day, shall our forsakers escape scotfree? shall they not pass a strict trial and examination? Have ye had a care to keep a Christian state to CHRIST'S honour? Have ye loved public assemblies to that end and use? Have ye not forsaken the assemblies of CHRIST'S 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 me, as all the Christians in the World by entering into my school by Baptism? Is not that a true Church which acknowledgeth me only head for supreme rule, and under me my lieutenants and chief officers, to govern according to my laws general, and special? Is not that a true Church which rejoiceth in good members, yet dare not forbid wicked hypocrites from the outward privileges of my feast, because I have commanded her that good and bad should be called? Is not that a true Church which hath the power of government in best and wisest, when I never commanded that whole assemblies should ever have an independent power to do according to voices, which cannot but be the author of schism? Is not that a true Church which doth exercise government according to my patterns and rules, inserting things in order, ordaining teachers, and casting out unworthy beasts, as information, and conviction could be justly had? Have you forsaken such a Church, to set up a Church of your own devising, which hath never been from my time downward; to ordain Pastors and Doctors that are not able to divide the word of God aright; to cast out, or keep in according to the voices of two, or three men or women, which may out of self-conceit, and pretence of my word, presume to be a Church contrary to my will? What Ministry have you forsaken? A ministry that hath been honoured by the blood of blessed martyrs: that are no wooden Priests, but whose breath hath blown away Romish tyranny, idolatry, superstitions, and falsities, which dishonoured me and my offices; a ministry that hath gained souls from heathenism, and profaneness in their turns, 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 thanks to my father in my name? Have ye forsaken such a worship, and all because every one that go before in worship have not their tongues at liberty to say what they list, but are helped by the public 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 Terror of the Lord persuade men. 2 Cor. 5.11. 2 Pet. 3. A thousand years with Christ are but as one day; for the judge standeth at the door: and when he doth come, think what praise and honour ye shall get by disturbing a Church where is a true Ministry, and worship, by disheartening of God's 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 been and are diversely expounded, and therefore no sure footing) or some obscure examples without laws; which yet, if they were never so pregnant, prove but the lawfulness, not the necessity of such practices. 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 think upon that day, and take wiser men's advice then yourselves that have not been carried with rashness, 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 souls in that day. And if all candour be not banished, if hatred to an English Priest, a Bishops creature (as some body is termed) have not put out the eyes of wisdom and charity, do but read what here in all humble love, and without bitterness of language is presented unto you. Read it as in the sight and presence of God. See that my hearts desire is that you may have comfort with us, and that hereafter you may be saved without needing repentance for this your unwise and unwarranted way. If it do not (except you outface light) satisfy you; in the main it will burn like stubble, chaff, and straw, in the day of Christ. But if it do, and yet (out of a thought of what a brave thing it is to cast down the government of others, that you may govern yourselves, and then call it Christ's) and yet (I say) will not follow it, than That day approacheth, and I send you over to him, to do with you according to his pleasure, yet with hearty and humble prayers for the saving of your misled Souls. FINIS.