mens sinnes to promise life and to rebuke and giue ouer to execration bee taken from Christ or the Church of Christ what remaineth but an Idoll or counterfait Christ an Idol or counterfait Church Here both he proceedeth in his double faced fallation last noted conueying him-selfe by the word power from Christes office to his deuine essence whereby he accomplisheth all thinges in his gouernement whether by the meane and ministerie of men or otherwise as I obserued before in the distribution of his gouernement and also heapeth vppon it an impudent petition of the principle as if the discipline being remooued from the Church foorth-with the woorde shoulde bee without Christes power to bind and loose to remitte or retaine mens sinnes which is not so much to extoll the worthy discipline as he pretended as it is eyther to clogge and chaine vp Christes diuine power thereunto or else to make discipline the diuine force and efficacious power of Christ himselfe which is his essence Whether soeuer of which as one must needes bee graunted not Master Cart-wright but Browne shall bee found the absurd blasphemer in this case The bulwarke of his cause is beaten downe there is not a weapon left him of any strength vnbroken if this be well weyed which is by me deliuered And if the reader consider that although the discipline bee a kind of the authoritie of Christ yet is it not all nor the principall of his authoritie and that although hee vse it many times as a chariot for his holy worde to ride vppon to subdue rebellious spirites yet hee vseth it neither most chiefely nor most ordinarily but the simple preaching of the worde is his continuall scepter and sword wherby hee saueth his people and conquereth his enemies beateth downe euery strong holde pearseth to the diuision of the soule and Spirite and of the ioyntes and marrowe and iudgeth the very cogitations and conceiptes of the heart This I say if the reader consider seeing there are no greater effectes in the whole kingdome of Christ then these which hee executeth by his worde yea when it is not assisted by the discipline for the woorde may stande without the discipline so cannot the discipline without the woorde hee will not only stay him-selfe as in a refreshing shadowe of Christes gracious gouernement where hee seeth the worde deliuered and taught but also acknowledge and testifie that it is a most malicious deuise of Satan practised by such instruments as Browne vnder a quarell for the holy discipline to drawe thousandes of soules from the most ordinary and mighty meanes of Christes gouernment and administration of his kingdome that so lying scattered from the folde they might bee out of all hope of ordinary rescue when the deuourer shoulde find them Let not Browne nowe hence-foorth aske what part of discipline may bee wanting and the Church notwithstanding haue the essence and name of a Church For although Mast Cart. not framing him-selfe to Brownes sense and writings as with whome hee medled not in his letter vseth the woorde discipline in a larger sense as comprehending all the behauiour concerning a Church in outward dueties and so amongest the rest the dayly planting and building by the calling and offering of the woorde by the ministers and the hearing receiuing and obeying of a people yet Browne can-not thinke to vse the worde in that sense sith his owne writings haue bounded him and set him in a scanter compasse namely within the politicall guiding of a Church which I haue lately before spoken of as generally all his writinges and namely his most vnlearned definitions and diuisions Numb 48. doe testifie Where defining the kingdome of Christ to bee his office of gouernement whereby hee vseth the obedience of his people to keepe his lawes and commaundementes to their saluation and well-fare hee deuideth the same in ouerseeing and trying out of wickednesse rebuke and suparation By which place vnlesse we will imagine of a discipline that hath larger limittes then the kingdome of Christ wee see what Browne vnderstandeth by discipline Within the polliticall guiding of a Church therefore must he bee contented to bee restrained in all this disputation of discipline And as for his busie hunting after Contradiction in M.C. his woordes in saying discipline is not of the essence of a Church and yet for want of all discipline to take away the essence and name of a Church his labour is vtterly lost as I haue prooued before in speaking of proper accidents And though in wordes hee vrge the shewe of a contradiction without discipline there may bee a Church and without discipline there can bee no Church Yet is it an empty barrell without liquour For when the reader shall haue added the word some to the former and the worde all to the latter that the first may bee read thus without some discipline there may bee a Church and the other thus without al discipline there can be no Church he shal plainly discerne that Browne did but dreame of a contradictiō After those his shiftings turnings to auoid the euidence of M C. reasons to hoodewinke his reader from the sight of thē hee setteth on as though hee would proue the contrary of M.C. conclusion namely that discipline is of the essence of a Church Wherein when he hath spent three or foure pages with many vaine and abused quotations of scripture after his wonted manner the whole course of his arguing comes all to this that the woorde of God giues the Church authoritie to obserue the behauiours of the seuerall members and to binde and loose remitte and retaine sinnes by ecclesiasticall censures and so exercise the keyes of the kingdome of heauen Therefore such iurisdiction is of the essence of a Church A worthy Captaine of so vnworthy a schisme Set this in a due fourme and I thinke him-selfe if it were possible woulde blush for shame to see it It is thus Whatsoeuer the worde of God commandeth to bee vsed of the Church that same is of the essence of the Church But the woord commandeth the discipline to bee vsed of the Church Therefore is the discipline of the essence of the Church If this bee the good reasoning let vs see whither it will bring vs. Whatsoeuer the word of God cōmandeth to be vsed of the Church the same is of the essence of the Church But the word commandeth good works to bee vsed of the Church Therfore good works are of the essence of the Church Likewise Whatsoeuer the word of God commandeth faith to bring forth the same is of the essence of faith But the word of God commaundeth that faith bring forth good workes Therfore good works are all of the essence of faith And thus it will come to passe that euery commaundement being made of the essence of a Church and of a particular Christian as a member euery transgression likewise shall ouerthrowe the Church and the state of a Christian His
accounte of the Churches before that was added to them Which thinges prooue discipline not to bee of the essence of a Church as clearly as can bee wished Nowe touching reformation of declined Churches let vs see what some examples in that course doe afoord vs. When Asa the first renowmed reformer of the declining Churches of Iudea began to set in hand so glorious an enterprise he that considereth the hystorie shall see that among other things the discipline of the Church lay as a thing cast downe and neglected as appeareth by the reformation thereof which immediately I shall speake of If then discipline had bene of the essence of the Church there had not beene at that time nor in the dayes of Abija his father anie Church of GOD remayning at Ierusalem but the latter is false and is prooued by the protestation of Abija alittle before he ioyned battell with Ieroboam and the testimony of the spirit of God in deliuering that hystorie who sayth That the Israelites were depressed the same time and the children of Iuda strengthened because they stayed vpon the Lorde the God of their fathers Therefore the former also is false namely that discipline is of the essence of a Church Also if discipline shoulde make it a Church or bee necessarie to the beeing thereof it appeareth that notwithstanding all Asaes reformation yet was it as then no Church for the godly to resorte vnto sith the reedification of discipline is ascribed not to Asa but to his sonne Iehosaphat after him Neither may any with probabilitie coniecture that Asa set vp discipline and let it fall againe For to haue an vpright heart all the dayes of his life which thing the holie Ghost testifieth of him and to suffer that which the Lorde had made him see to bee woorthie reformation to goe downe againe are two thinges contrarie and cannot bee verifyed of one and the same subiect But nowe all men that sauoure the woorde of the Lorde must needes acknowledge that the Church of Iudea in Asaes dayes was a glorious habitation of the Lorde and the Temple at Ierusalem a place then for his faithfull seruantes to doe their sacrifices and seruices vnto him insomuch as that many of the Israelites fledde from their owne coastes to dwell in Iudea seeing thus the Lorde to bee amongest them So must they of like necessitie confesse that which therehence firmely is concluded to witte discipline not to bee of the essence of a Church Lastly to come to the woorthie Iehosaphat who feared no slaunderous imputation of arrogancie or singularitie to himselfe neither accompted it anye impeachment to the dignitie of his father Asa though in repayring and beautifying the house of GOD hee shoulde exceede him in some poyntes considering I say his course of proceeding if discipline were necessary to the being of a Church then all that he did in the beginning of his raigne was worthy no commendation For what good could hee bee said to haue done to the Church when as all that he had done could not by this mans saying gaine it the worthy name of a visible Church for as touching the reformation of the discipline it appeareth to haue bene about the latter end of his raigne after the Lord had by his Prophet rebuked him for yelding wicked Ahab assistance in his enterprise Wherfore as I hope to heare of no man so impudent as to say that the Church of Iudea was then no apparant Church of God I meane in his time before the reuiuing of the discipline so am I sure that none but such as are growne to that impudency will hereafter affirme discipline to be of the essence of a Church Let all the likers of Brownes writings nowe consider whetherto his reproches reach when hee saith that by denying discipline to bee of the essence of a Church wee seclude Christ and the Church of Christ from the power authoritie and discipline of Christ and as he saith other-where that so wee make Christ a dead Christ yea an Idoll or counterfaite Christ and the Church an Idol or counterfait Church If we haue committed this thing then these Kinges and those Apostles are guilty thereof But because hee seemeth to haue fortified himselfe in this as in a Castle let vs also euen heere make proofe of the strength of his walles And first what meaneth hee to say wee faine a counterfaite Christ and a counterfait Church Is it because wee remooue discipline from the being of a Church Why then thus hee disputeth They that holde the power authoritie and gouernement of Christ not to bee of the essence of a Church doe faine a counterfaite Christ and a counterfaite Church But they that say discipline is not of the essence of a Church hold the power authority and gouernement of Christ not to be of the essence Therefore they that say discipline is not of the essence of a Church feigne a counterfaite Christ and a counterfaite Church This beloued is indeed the maine piller whereuppon all Brownes and Brownists schismaticall building standeth and thus by the grace of God I will ouerthrowe it First to lay the way open and auoyde ambiguitie The woorde gouernement that it may beare the same sence with the worde authoritie where-with it is coupled as a synonymie must be taken for the office of gouernement and not as it is vsed sometime for the action of gouernement For example When one sayth Dauid had the gouernement of the children of Israel there hee meaneth the office of gouernement But if hee say Dauids gouernement replenished the Israelites with the knowledge of God then he meaneth by gouernmēt not the office but the action or administration of gouernment Again the word power may be vsed in a double sence one whē it is vnderstood for might strength or efficacious force which is that the greeke word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth In this sense cannot power in this place bee taken because that kinde of power of Christ is no other then his diuine essence which he hath from the father by an eternall generation in as much as hee is begotten of the substance of the father so is coessentiall with him For this is a farre differing thing from his auth oritie or office of gouernement and therefore may not as one thing stand ranged with those wordes The other is whē the word power meaneth nothing else but authoritie iurisdiction or gouernment As where he saith All power is giuen me in heauen and in earth here the worde is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore signifieth not the force might of Christ whereby he executeth all things in his gouernment but his authoritie or office of gouernement And in this sense we admit and receiue it here as of the same sort with those wordes wherewith it is coupled The entrance thus paued I answere to his syllogisme denying both proposition and
Lawe Hereupon hee addeth To all these poyntes that they are true I do subscribe with mine hande and name this 7. of October Anno Dom. 1585. Here I obserue that he testifieth it to be orderly done to come to our owne parish Churches which is more then his writings can well beare howsoeuer he thinke to shift it Also in that he sayth he refuseth not to communicate in the Sacraments perhaps he stoppeth the crye of his conscience which telleth him he communicateth not in the Sacraments with our congregation by this foolish and deceitfull perswasion namely that he satisfieth his promise by communicating in the Sacraments though but in his owne conuenticles But his argument of fact that he giueth to bring credite withall vnto the same assertion as in these wordes For I haue one childe thas is already baptized according to order and Lawe c. this I say stoppeth vp that starting hole against him And then it woulde bee shewed in what congregation of ours hee hath communicated in the Sacraments since the day of his running ouer sea Nay if his behauiour bee truely obserued when hee commeth into our congregations I doe not thinke it can bee proued that hee hath since that day so much as ioyned with them in their prayers To this last place of the matter of Brownes subscription I haue reserued one thing which is good for al to know and some to prouide for and that is this Answering to my Admonition for that point of his subscription which I had obiected against him as a proofe of a vile conscience he graunteth that he had subscribed but he denieth that he had so subscribed as that he should be prooued against himselfe thereby in anie thing Thereupon he setteth me downe though vntruly as you haue heard certaine fourmes of the pointes whereunto hee did subscribe and there withall telleth mee what handsome interpretations of his owne wordes he can make whereby giuing one hand to the satisfying of the authoritie that then dealt with him with the other hee stroketh the eyes of his foolish followers that they might sleepe still in the opinion of his good meaning As though the dealings of Rob. Browne had not otherwise bene vile ynough except he had by this means shewed that he hath not one haire of an honest man about him Read beloued and then testifie The first article of his subscription he reporteth thus The bishops ciuill authoritie Browne did acknowledge lawfull in his subscription and their magistracie to bee obeyed Well how doe you thinke he maketh this agree with his bookes euen thus hee telles you that hee doeth by those wordes neither iustifie those for brethren which doe persecute nor allow an idle and Lordly ministerie in the Church as a part of the brotherhoode How the reader can conceyue this that he denieth vpon his subscription I knowe not but thus much I am sure this his explication certifieth that the BB. being by the Queene and her lawes allowed the titles of Lordes are accounted of Browne not to bee members of the Church And by this answere it appeareth he coggeth this imagination into his disciples that hee allowed the BB. ciuill authoritie but therewithall denied them their ecclesiasticall ministerie Howbeit in plaine wordes he subscribed to their authoritie To couer himselfe in the 2. article hee is faine to hide the trueth as I haue before discouered For the third though he vse the same craft yet in that hee cannot but confesse that hee subscribed that his childe was baptized according to order of lawe to salue his credite with his companions in this hee saith But yet it was done without his consent and contrary to an order he had taken and appointed for it was baptised in England he being beyonde the sea If it were contrarie to his purpose howe coulde it argue his not refusing to communicate in the Sacrament On the other side if hee tell his disciples true of his meaning herein that hee had taken other order for his childs baptizing but that his being beyond sea crossed his purpose how agreeth that with his neglecting of the same order taking for his later childes baptizing which euen at the time of his subscription he alledged by way of coniecture as if God had giuen his wife safe deliuerance to be baptized also according to lawe He was nowe in Englande when hee might haue taken better order if the first were such an errour But because he had no such colourable excuse for this he tooke a shorter way though no lesse shamefull in stepping ouer that part of the article as though there had beene no such thing Also for his alleaging his seruants comming to Church according to lawe whereby he perswaded vnto the BB. his owne conformitie that way he excuseth this to his companions to be for that he was not to force his seruants agaynst their conscience and custome being newly come to him Adding this beside that he neuer came to the same Church with them the parson beeing a common drunkard and infamous by sundrie faults Againe confessing he promised the BB. on the one side that he would come to Church according to order of lawe On the other side hee perswadeth his disciples that hee might well ynough doe so for that there was no lawe to force him to take such a parson for his lawfull minister neither to ioyne with him in the prayers and Sacraments Thus hath hee first manifestly mocked authoritie so as that place of Iude which hee had wrongfully writhen towardes mee returneth nowe againe with full force vppon his owne heade And secondly hee apparantly sheweth that hee continueth his olde course of seducing the seelie sheepe euen as heretofore In summe if all that is here sayde touching his subscription bee melted together as in one lumpe where shall wee find a more perfect image of a pestilent schismaticke and one more voide of all conscience than is this Browne though Rome it selfe be raked through to find him Howe well doe these notes which were long agoe obserued to be the verie properties of all heretikes agree with this mans maners namely to shrinke from their doctrines as ashamed when they are pressed with them and neuerthelesse still vnderhande to glorie in teaching such things Againe as an other testifieth It is not ynough to bee heretikes vnlesse they bee also hypocrites These are they that come in sheepes clothing Sheepe they are in shew foxes for craft but wolues in act and crueltie Neither is it in price with them to followe vertue but to colour vices as with a certaine painting of vertue To the 108. 14 No part of Church Discipline can bee wanting but the Church doeth straight way goe to ruine thereby Againe there may be a true Church of GOD without the Presbiterie These two axiomes will not well agree as the Admonition supposeth Browne sent me glewe which he sayde was strong ynough to holde them together I haue tryed it and it will
purpose Secondly where hee sayth The vnregenerate part is condemned though the man bee iustified in Christ it is all a like absurde but much more dangerous The absurdity that it hath equall with the former is in this that if his phrase of speech bee graunted sound yet the distinction he offreth thereby is in deed no distinction but a playne axiomaticall contradiction The whole is good a part is euil Browne is sound his braine is sicke Are not not here speciall contradictions and of the same force as if one should say a part of the whole is not good or Brownes brayne is not sound which if any mā should speake would not euery one of sense answere that if the latter be true the former is false and so on the contrary the like consideration receiueth his saying for if part of the man be condemned it cannot be said the man is iustified And contrarywise if the man be iustified it cannot bee said part of him is condemned but if any such thing were truely to be pronounced it must thus be deliuered part of a regenerate man is condemned and part is iustified Againe in that hee esteemeth a regenerate man to haue some part of him vniustified hee holdeth him no further iustified then so farre as his inward renouation or inhaerent holynes hath proceeded which neuer being perfect in this life maketh that no man is wholly iustified in this life and so consequently no man to bee saued in the life to come For after death commeth iudgement Here except the man can fetch fire out of Popish purgatorie I knowe not howe hee will dissolue these bandes besides if a man bee iustified no further then hee is renewed and so his iustification consist in the transmutation of inhaerent qualities then is that false which the Church of Christ hath euer holden that our iustification standeth onely in the free remission of sinnes and not imputing our iniquities through Christ but on the contrary his righteousnesse being imputed vnto vs as ours this imputation belike serueth nowe to the vse after wee are once regenerate Further if there bee any part in vs that sinneth not then is there some part in the regenerate man that fulfilleth the law in it selfe For that which in it selfe fulfilleth not the lawe cannot in it selfe bee exempt from sinne and if it bee not in it selfe exempt from sinne it cannot bee absolutely sayde not to sinne Beyond all this if wee be iustified but in respect that wee are regenerate and regeneration consisteth in good woorkes it followeth that wee are iustified but in respect of workes Nowe in this what difference is betwixt him and Glouer whom hee sayth hee confuted let the godly learned iudge as also whether I haue iniuriously inferred these conclusions vppon his assertions Let this also answere his 43. number To the rest from the 30. to the 47. thus much onely say I it is a wonder and astonishment that any should bee found so sottish as to admire and addict themselues to the teaching and leading of such a sencelesse guide and vngodly liuer To that which is from the 47. to the 57. 3 I charge him to haue set down this doctrine we must neuer forgiue our brother hauing offended vs except hee first repent thereof and seeke reconciliation Against it I oppose places of Scriptures which conteine some speciall contradictions thereunto which I vnderstoode in these two poynts first in that his deniall of forgiuenesse is vniuersall without all exception of inward or outwarde Secondly it is extended vnto all kindes of offences without exception The first is resisted by all the Scriptures I oppose the second by those which require a franke and absolute forgiuenes after the example of Gods gratious pardon to vs like as loue couereth a multitude of sins which things when hee sawe I ment as appeareth by his 31. Section yet he cauilleth as though I did as vniuersally contradict him and so disanull the doctrine of proceeding by reprehensions to the censures of the church in matters necessary His answere to the purpose is that the worde Neuer was not in his booke nor inwardly was not meant whereby hee would make you beleeue his proposition was not vniuersall Such shiftes serueth him to keepe many simple ones in his snare But the godly wise suspect him so much the more His wordes are these Christ hath giuen power to euery Christian to retaine the sinnes of euery brother whom he knoweth to trespasse against him not to forgiue him except hee see him repent The first contradiction to trueth is plaine in these latter woordes Not to forgiue him except hee repent hee confesseth the trueth is wee should inwardly forgiue him Nowe to forgiue not to forgiue or no forgiuenesse some forgiuenesse euery man seeth to bee contrary and his proposition also to haue bene generall Secondly the former part put downe in these woordes indefinitely to reteine the sinnes of euery brother is neuerthelesse too vniuersall especially being put downe by a distribution of publique and priuate sinnes in the next lines following and still without any exception Circumstance also doth further inforce it for whereas in the same place he vrgeth this practise of reprouing with so hard a penaltie as the losse of our interest in Christ if wee suffer our selues to be straited in the matter what place leaueth hee for suffering couering passing ouer any our brothers trespasses I would their owne practise did not too much confirme their iudgement in this to bee corrupt To that which is from the 57. to the 60. 4 The admonition sayth Browne teacheth that any one of a Church may excommunicate if the rest will not ioyne with him For proofe some quotations are set downe the most were missed His answere bringeth some faire shewes to the contrary Indeede hee hath two notable trickes of an heretike one is ambiguitie of speech and deliueraunce of his minde The other is tergiuersation and colourable shrinking when hee is pressed with his falshode what reasons I had to iudge him a teacher of such doctrine I commit the viewe of them here to the consideration of the godly to whom in this and all the rest I submit my selfe In his booke of vnlearned and witlesse definitions against the lawe of veritie hee defineth the kingdome of Christians to bee their office of guyding and ruling with Christ to subdue the wicked and make one another obedient to Christ Nowe marke whereunto this tendeth hee sayth in another place answering this obiection that the sinne is the ministers in disordered administration of the Sacraments not ours wee aske them doeth not the Church partake with the minister and is not euery Christian a King and a Priest to rule with Christ by open rebuke if no other doe in season rebuke and by with-holding those from their communion and felowshippe which are without the couenaunt and yet more clearely speaking against the Bishoppes authoritie and
assumption His proposition carrying the force of a conuexiue falsely inferreth the feyning of a counterfait Christ and a counterfaite Church vpon the deniall of his power and authoritie to be of the essence of a Church For they do not thereby as hee beareth men in hand separate Christ and his Church from his power and gouernement Men of meane vnderstanding knowe that there are propper accidents to thinges which cannot be separated from them and yet are not of their essence For example heate cannot bee separated from the fire nor mouing from the sunne yet are neither of those properties any part of their essence nor doeth hee that saith heate is not of the essence of fire nor motion of the essence of the sunne deny therefore the fire to be hote or the sunne to haue his motion And concerning these offices in question touching which Browne so arrogantly challengeth M.C. to answere whether they be of the essence of the Church I would the reader should aske of him or his friends if he thinke it good whether the kingdome Priesthood of the sonne of God and man the word incarnate be partes of his essence or accidentes vnto him rather and so whether hee that shall say they are not of his essence doeth thereby dispoyle him of his offices I feare not vnlesse you take him in some desperate fit hee will answere no. Why then if a thing may truely be remoued from the essence and neuerthelesse necessarily admitted in the Subiect howe followeth it that they that deny the kingly power or authoritie of Christ to bee of the essence of a Church doe there-fore make or feyne a Church that is without it This being voyded let vs nowe trye whether Christs power authoritie and office of gouerning bee of the very essence of a Church as hee woulde haue it This shall we soundly try out by examining by the word of God what are the essentiall causes of that which is truly may be called the Church of God And first for the matter of a Church I suppose it will-be readily yeelded vnto to bee Christ the head corner stone and Christians who are as liuely stones to bee builded vppon him to a spirituall house For so the Apostles Peter Paul playnely declared according to which proportion hee is likewise called the head and we that beleeue in him the members as Saint Paul sayth that vnder the feete of Christ God hath subiected all thinges and hath appoynted him ouer all thinges to bee the head to the Church which is his body euen the fulnesse of him that filleth all in all thinges To the same end Christ compared him-selfe to a vine and those that beleeue in him to the braunches of the vine Like whereunto is that of the Oliue and the braunches grafted therein as Saint Paul deliuereth it The matter of a Church wee haue Let vs nowe see what may be the fourme Neither will it bee hard to find that if wee consider that the setting together of prepared stones maketh the building the vniting of the head with the members fourmeth the body and the continuance together of the stocke with the braunches giueth the being of a tree For so is it likewise agreeable to all reason that the vniting and knitting together of Christ and Christians bee graunted the formall cause of a Church Nowe this vnition is by two meanes the one eternall the other seruing but for this life The eternall vnition is by the holy Ghost whereby we are flesh of his flesh bone of his bones and made finally complete and perfect in one God through that one and only mediator betweene God and man Iesus Christ This is peculiar and proper to the Catholique Church which is the whole company of the elect of God and doth not pertaine to the members of a particular Church as they are only considered members of any particular Church but as they are also in that regard members of the Catholique The tēporal vnition which as I sayd serueth for this life is by faith which shall cease in the day of the reuelation of the Saincts of God when we shall be possessed of the full fruition of all those things we hoped for as the holie word doth testifie for mortalitie shall be swallowed vp of life perswasion of possession and faith of the fulnesse of the spirit and perfect being in God through Christ Meane time faith is as the engrafting of the braunches into the stock whereby they are vpholden whilest that by the sappe and spirit of life proceeding therefrom they be growne and established And as the braunch to be ingrafted needeth those his enwrappings and bindings to support and defend it against sundrie inconueniences till it be able to be without them and afterward they are of no vse vnto it so doth faith support and desend the tender conscience against all the stormes of temptations till there be that perfect growth in Christ that is vtterly freed from them at which time in like sort faith doth cease But heere withall thys faith must be vnderstood to admit a twofold consideration the one in respect of Gods the other in respect of mans beholding and iudging thereof In regard of God that onely is acknowledged which is vnfeigned and sealed vp with his holie spirit of promise But in regard of man a feigned faith may also stand in the reckoning sith man cannot iudge of the heart but must therfore accept rest in the sound confession of the mouth and so according to this latter consideration hath the Reader the right vnderstanding of faith in this question concerning the fourming of visible Churches for man to discerne of ioyne with them Now that faith doth engraffe and vnite vs vnto Christ and so is the proper fourme of particular visible Churches I needed not at all stand heere to prooue if there were not in this man against whom I deale a iust suspition of fundamentall Apostacie heerein For if he had beene indeede perswaded thereof to this day we should neuer by him haue beene thus brought to the proofe of the being of our Church as now he hath prouoked vs. Therefore although this cause hath beene alreadie so handled by the worthie seruants of God against the common Aduersarye as that he whosoeuer at this day shall call it into question is more worthie the sharpest discipline then any disputation Yet for to stop importunate mouthes whatsoeuer and to make cleere to the world the confutation of Brownes false conclusion heere in hand it is requisite that after the large labour of others I also point at some profes for this purpose shewing that visible Churches in as much as they stand in the accompt of visible Churches are vnited vnto Christ by faith only First let all the planting of Churches thoroughout the story of the Actes be considered and see if the holy Ghost do not euery where testify this vniting vnto Christ
the state of being in Christ by the same also doth another and consequently many together euen till you haue reckoned the whole number of the Church militant Now for the kingly authoritie and gouernement of Christ sith no corner of the world no not the vttermost borders of his enemies are without it how can his Church whereof himselfe is the head be imagined to be without it And yet it followeth not because the Church nor no action therein cannot be exempted from hys rule and gouernment that therefore hys rule authoritie or gouernment should be of the essence thereof I haue shewed before that though proper accidents be perpetually in theyr subiects yet are they not of theyr essence And heere I say furthermore that if Christes power and authoritye be of the essence of all assemblyes whych are subiect vnto it then is it of the essence of Popish and Heathenish Synagogues for hys throne is also pight in the middest of hys enemies Agayne if it followe that where Christes gouernment and authoritie is not made thus essentiall there it may be concluded Christ is not made essentiall it followeth equally on the contrarie that where hys authoritye is so made essentiall there he is graunted to be essentiall also and then seeing Browne will haue it to be of the essence of the assemblyes where it is admitted he most vnwarely maketh Christ of the essence of Popish and Heathenish companyes as I sayd before for as much as they are all vnder hys kingly authoritye and gouernment and as well sitteth he to direct the course of hys enemies in all poynts of theyr rage and malice to theyr owne destruction as hys elect in the waye of righteousnesse to theyr saluation euen so the Scriptures in all places and namely the last quotations do apparantly testifye By thys that is sayd I hope it is cleerely proued that Ma. C. vpon good groundes hath delyuered that Christ is the head or foundation and the assemblyes or particular Churches are vnited vnto or builded vpon hym by faith and that nothing besides faith in the Sonne of God is necessarye to the very being of a Church Also hauing found the essence of a Church it followeth that all thyngs else attributed therevnto and namely Christes gouernment as occupyed in that subiect are referred by the learned to the place of accidents and so was it well ynough gathered by Browne him selfe saue that where he interpreteth the word accident by the word hang by he rather poynteth at the desert of an Heretick then noteth out the nature of such an accident Thus much to hys proposition His assumption beguileth with a grosser kinde of sophisme as from the denyall of any thyng in part to conclude the denyall of the same thing in the whole For vpon the denyall of discipline followeth not the denyall of all Christes power authoritye and gouernment except Christ haue no further authoritye and gouernment then is to be executed by the Elderships of Churches But I haue proued before that Christes gouernment is absolute ouer both freends and enemies professours and not professours of his name And heere further concerning his Church I say the administration of hys gouernment is twofold proper and communicated By hys proper gouernment I meane that which he hath reserued onely to himselfe as not being limitted or shut vp within any boundes of lawes or orders reuealed vnto the creature but is executed according to his infinite wisedome by the secret hand of his diuine power and that both extraordinarily and ordinarily and both wayes to the calling and fauing of his elect which are the true beleeuers and to the hardening and condemning of the reprobate which are the counterfeite Christians The extraordinary wayes are seene in hys immediat iudgements to the confounding of the wicked and succouring the godly The ordinarie by making the word of exhortation and reprofe and euery thing of ordinary edifying the sauour of life vnto life to those that are saued and the sauour of death vnto death to those that are damned Hence flowe calling comfort reioysing and growing vp to perfection to the former but reiecting horror continuall hardening and finall perdition to the latter His communicated gouernment is that which being limitted within the compasse of certayne Lawes and Cannons of hys holy word he hath committed to be outwardly executed by the hand of the members of particular Churches accordingly This consisteth in their outward vsing the Word Sacraments c. and in their politicall guiding concerning both the manners and necessities of all and euery of them This latter part onely of the communicated gouernment which is the politicall guiding of the Church is that same discipline which generally all Ecclesiasticall Writers speake of and which is now with vs in question whether it be of the essence of a Church Let therefore the godly Reader consider what an odious iangler Browne is who vpon any denyall of the last and most inferiour though yet no base but a worthy part of Christes gouernment in his Church concludeth a denyall of all and euery whit of his power authoritie and gouernment therein And therefore where the Reader findeth in Brownes writings Discipline and Christes gouernment matched together as though they were synonymies that is dyuers wordes but of one signification there let hym smell thys hys Sophistry and reiect the lewd seducer so offering it And though he pretend the place to the Corinths to approue hys phrase saying Paule calleth this Discipline the power of our Lord Iesus Christ beleeue hym not For the Apostle speaketh not there of Christes power as it is taken for hys authoritye and office of gouernment but for hys diuine might strength and efficacious power by which he is with hys Church to the end of the world and promised to be in the middest of two or three that should be so gathered together in hys name Heerevpon Paule doth not call as he sayeth Discipline the power of Christ but encourageth the Corinthians to minister the discipline of Excommunication vppon the incestuous person arming them therevnto with the mighty presence of Christ by which it should bee made effectuall This double vse of the word power I preuented before And nowe let Browne knowe that whereas by alleadging the Scriptures he shifteth I may say coggeth in a diuers sense the pitfall of Homonymie which he prepared for his reader is discouered and so become a snare vnto himselfe Next from two or three places that set forth the efficacie of the worde by magnificent and worthy titles as 1. Corinth 4.20 The kingdome of God is not in worde but in power Psalm 110.2 The Lorde shall sende the rodde of his power out of Syon And 1. Corinthians 10.4 The weapons of our warre-fare are mightie through God from these places I say he concludeth thus So then if the power of the woorde to binde and loose to remitte or retaine
tidings ceasse except the parchment hold and his message misseth except a waxemarke giueth it Is this Ierusalem where such Bishops raigne or should we call it the throne of the Lord is it not rather the seate of iniquitie to which as the Prophet saith the wicked do approch c. And a little after Now therefore yee Preachers because yee subscribe that the Lords gouernment is wanting and yet set vp other Lords or suffer them in his place and because you cannot neither will you preach but by their good leaue and licence therefore you cannot preach my word VVhat do you at Paules Crosse or what should my messengers do there do not there the Bishops as also in your parishes tread downe the Lords Sanctuarie and are not the people as they ouer whome the Lord did neuer beare rule yet you say the Bishops gouernment is tollerable and take the teeth of those VVolfes for a discipline to the Sheepe Againe within few lines This is now the throne of the Bishops which in the dioces parishes and cathedrall Churches is lift vp against Christ From it doth come foorth their lawes and iniunctions by which all men euen small and great rich and poore free and bonde are made to receiue a marke in their hand or in their forehead For all are made thralles and slaues to their pollicie to build the Church and to worshippe God after their deuisings c. Nowe yet more apertly if it were possible to shewe how he depraueth their very authoritie I must trouble the reader with mo of his places In his declaration telling of his owne authorizing by the Bishops among other like he hath these words that he thought it lawful first to be tried of the Bishops then also to suffer their power though it were vnlawful if in any thing it did not hinder the truth but to be authorized by them to be sworne to subscribe to be ordained and receiue their licensing he vtterly misliked and kept himselfe cleare in those matters howbeit the Bishops seales were gotten him by his brother which he both refused before the officers and being written for him would not pay for thē and also being afterward paid for by his brother he lost one and burnt another in the fire and another being sent him to Cambridge he kept it by him til in his trouble it was deliuered to a Iustice of peace and so frō him as is supposed to the B. of Norwich Yet least his dealing in this manner should encourage others to deale in worse manner he openly preached against the calling and authorizing of preachers by Bishops and spake it often also openly in Cambridge that he taught among them not as caring for or leaning vpon the Bi. authority but only to satisfie his duty and cōscience Also in the same discourse he hath these words This he that is himself iudged not only to be against the wickednes of the Bi. but also against their whole power and authority for if the authority of the Church and of the forwardest brethren or elders therein be aboue the Bi. how should it not follow but that the Bi. may be cōmanded accused charged by the Church yea also discharged and separated as is their desert but now because of their popish power and canon lawes they haue lift vp their authority more high then the Church cā take accompts of them and not only by force do thrust out and trouble whom they list but also raigne as Lords Dukes in their dioces their authority must needes be vsurped And a little space after he saith thus of them that They rule by three sorts of lawes as by the ciuill the canon the common lawe which are three kingdoms vnto thē or as the Popes triple crowne and by pretēding the fourth law which is the word of God they ouerrule too too much Agreeably with this he saith in another place Behold cā they be Ierusalē which is called the throne of the lord whē there the Bi. sit as in the throane of Antichrist What throne hath Christ but by his gouernment which they say is wanting and what is the throne of Antichrist but that Lordship in their dioces with such sway of popish officers with such romish traditiōs A little after VVhat shal we answere they say they call no preachers to preach but God the Church the Queene and people agree to receiue them so their parishes are churches and those great assemblies are the flocke of Christ for they are faire cages though the birds are vncleane knowe you not an honest woman for she doth loue fornicators so may you knowe the true Church for she loueth such Prelates O church of price O the famous church of England Tell ye the church that is tell ye the Bi. of the dioces the church can giue him authority to authorize both the church it selfe and the Gospell as if God should intreate such a Prelate to be good vnto him c. And by and by after Yet is this church of England the piller and ground of truth for the Bi. ouerride it they are the truth and it is the ground it is the beast and they are the riders it stoupeth as an asse for thē to get vp the whip of their spiritual courts and the spurres of their lawes and the bridle of their power do make it to carie thē VVe giue say the Bi. then we take say the Preachers hold take you authority but on this condition that you preach no longer then we list Marke you this say the preachers for we haue no authority but by the bishops and if they giue it vs why may they not take it away so the theefetaker doth please the theefegiuer and the yong wolfe wanteth whē the old wolfe is angry Lastly thus he writeth in another place of his declaration Now wheras they mingle ciuill and church offices it was answered by the word of God that such mingling was flat Antichristianitie for Christ himselfe refused to be a ciuill Iudge and diuider of lands and forbad his Apostles to meddle in such manner Againe it is written No man that goeth on warfare entangleth himself with the affaires of this life for if once ecclesiasticall persons as they call them get ciuill offices they become that second beast which is Antichrist for they get the image of the first beast which is the power and authority of wicked Magistrates that confirme their authority so they giue a spirit to the image that it should speake that is their church lawes and orders hauing got ciuill power both to deceiue men by shew of Religion and to force them with threates and penalties Now would I knowe of the reader what it is that Browne by these places hath spared vnto any Bishop in England or left vndepraued in their authority Furthermore for the vnlawfulnes of medling with or complaining to their courts officers behold how vehemēt he is as in all his dealings Also
because the iudges and officers of the court do wrest Gods law by their popish canon law and respect persons take rewards which is forbiddē in Deuteronom and by their profession they must needs do so or else they cannot hold their office how shall any make complaynt vnto them for church matters which can be counted none of the Church And seeing Christ hath commanded to complaine to the church against the sinner how shall Christes ordinance be broken by complaining vnto such wretches Furthermore seeing the scripture sheweth that the church hath nothing to do to iudge those that are without how shall any complaine of such a number of wicked men as neuer were worthy to be counted the Church Againe seeing no godly man may seeke iudgemēt vnder the vniust as Paule sheweth if he haue a matter against a brother why should we seeke to such for iudgemēt Again because those canon officers are strāgers neither knowne to the churches nor dwelling among thē no maruaile though Christ say that his sheep will not follow nor seeke to strangers but will flee frō them Moreouer because they bring the churches into bondage as it is written because they deuoure because they take their goods because they exalt thēselues and as it were smite the people on their face cast thē in prison they do all these things besides the church gouernment and therefore ought to be reiected in no case to be suffered So he concludeth Thus it is manifest by the word of God that such prowd Prelates and Antichristiā vsurpers haue no authority nor power of the church neither is their suspēdings to be counted suspensions by the Church nor their calling of Ministers a calling by the Church Hauing then thus condēned our Bishops authority disauowed as vtterly vnlawfull to meddle with their courts and officers How strange is this that he seeth not his subscription to the B. authority to haue gainesaid all his writings yea how monstrous is it that he should thus fetter other men frō any way vsing or applying themselues to their courts officers and yet himselfe of late being iustly called in question by the Minister of the parish where he dwelt for not communicating according to the order appointed made his speedy recourse to a Doctor and iudge of such courts and by his meanes cut off and forestalled the intended proceeding of the minister congregation there against him O worthy Captain guide of so vnworthy a schisme But perhaps his Proctors will pleade for him that his subscription and late practise haue now cancelled all his former writings so as they cannot henceforth in any equity be vrged against him No no let thē know that I hold him heere faster than that all of them can be able to wring him out of my hands I answer therefore that since the time of his subscription first he hath written that which is against both the Bi. and their authoritie as in these words Thus your writing condemneth you of iniquity that speake not one word in the pulpit against the restraint by popish discipline that ye cannot separate How sore do you labour and how much do you suffer that dare not speake a word by name against those officers and courts neither name nor protest openly against those wicked against whom you would haue vs protest particularly and by name And by and by after But why labour you not also to charge them openly though it cost you your life and liuing Also in his Libell against my admonition he hath these words Thou hast written it heeretofore that there is no Aegipt in England and hast thou now found vs out to be in Aegipt Doest thou not perceiue that thou and thy partakers abusing your knowledge to persecute those which are come out of Aegipt are worse then Aegipt yea princes of Sodome and people of Gomorrha looke thou to it that thou remain not in Aegipt Thou hast confessed that we were once come out of Aegipt thou canst not say so of thy selfe if still thou iustifie thy Aegiptian doctrine pollutiōs as is to be seen by thy pamphlet Let the reader now bethinke him what Bro. calleth Aegiptian doctrine sith my booke containeth no doctrine but the doctrine of the church of England and so it was iudged alowed by authority Also whether he accompt Englād as Aegipt which he would deny in another place whether he exclude the Bishops frō the number whē he calleth me all my partakers that do persecute him and his followers Princes of Sodome and people of Gomorrha Again when my admo demandeth what gaine their departing frō our church heer in England hath gotten thē he denieth not that they are departed but answereth thus We haue gained by fleeing from persecuting wolues not wealth nor bellycheere nor fauour in the world but losse imprisonment all maner euil speaches and death it selfe Nay he is so far frō recanting his former course as that he thundreth iudgements and inuocateth vengeance euen the bloud of all those of his sect that haue died any way by pursuite of law vpō the heads of all those that haue been meanes and partakers to their trouble these are his words It is thy manner and thy partners to force to threaten to make stirrings and hurly burlies and to driue man wife asunder thine and their outrage cannot be satisfied with bloud thine their railings slander false accusations haue brought diuers of vs to death some by the Gybbet some by long imprisonmēt some by flight and pursuite some by extreame care thought sicknes some by Seas some by necessity and want some by changing aire dwelling place the bloud of all these shall be vpō thine thy partners heads These places are sufficiēt being writtē since his subscription to proue that he still continueth to oppose himself against the authority gouernment of our Bishops as also to the vnity peace of our Church Secondly to those that obiect his subscriptiō to cut off the allegation of his former writings against him I answere that Brown hath in writing since his subscription iustified all his former cause doctrines in euery point therefore hath again cancelled his subscription and reuiued all his bookes This I lay down by his own euidēt words in two places of his libell against my admo let the Reader consider iudge Glouers popery saith he or popish heresies being long ago by many diuines refuted needed not Bredwells childish refutation wheras the cause wherin Bro. hath stood as yet is refuted by none Now the places aboue cited shew that a chiefe part of Bro. cause is touching the authority proceeding of the Bishops which he vtterly detesteth And seeing then he auoucheth his cause to stād as yet vnrefuted he intendeth not that his subscriptiō should any whit empaire the same for then he could not say so but meaneth therfore that