gifts and â—â—ces II. They haue an outward calling of 〈…〉 Church being examined found fit and so are elect and ordained III. They preach the true doctrine of Christ administer his Sacraments performe their office faithfullie and liue conscionablie and Christ doth assist such gratiouslie in coÌ„uerting soules and the people doe approoue of them They are not ordained by the Church Obiection but by Bishops and so haue a false enterance I. As if there were any Ministers recorded Answere in the Scriptures to haue been ordained by any other but by Ecclesiasticall persons Apostles Euangelists and Bishops which are called Elders II. Suppose a false entrance which can neuer be prooued doth that make false Ministers Marriage is Gods ordinance the holy entrance thereunto is appointed Yet if the parties enter not after a lawfull manner in some respect yet being married they are lawfull man and wife Then as a faultie entrance to marriage disanulleth not two conioyned to be lawful man and wife no more doth a faultie entrance into the Ministerie disanull a Minister so entring for being a lawfull Pastor for why cannot one faulty entrance disanull one ordinance of God as well as another and if the one stand why may not also the other The place in Ioh. 10. which they alleage The places in Ioh. 10. answered so commonlie against vs maketh much for vs. The properties of a true shepheard there set downe do agree well with Ministers in the Church of England I. He entreth in by the dore Ioh. 10. 2. so doe they which the former words touching the sending of such Ministers by Christ doe prooue II. To him the porter that is Gods Spirit openeth the hearts of the hearers so doth he to them for many are conuerted by them III. He calleth his owne sheepe by their names verse 3. So doe these who abide by their flocke and do both know them are also wel known vnto them IV. He leadeth them out vers 3. so doe these instruct them and leade them forward in sound doctrine V. He goeth before them vers 4. so doe these in godlie life and conuersation Therefore for them to call those Ministers theeues robbers as they do haue to answere for it and must giue an account vnto God therfore These haue not the properties of theeues nor robbers for theeues verse 10. come to steale kill and to destroy but these doe not so it is manifest both before God and man They seeke the flock not the fleece They make aliue through the Spirit working by their Ministerie and doe not kill They saue many and doe not worke the destruction of any But whilest they condemne our Ministers Their Leaders are no lawfull Ministers for false Ministers they forget to iustifie the lawfulnes of their owne Ministers who are made Ministers by such as are no Ministers contrarie to the coÌ„stant practise of the Church of God from the daies of Adam hitherto I. God almightie was the first preacher Gen. 2. 3. Hee ordained Adam and till the law did God raise vp extraordinarie Teachers II. Vnder the law Moses a Teacher made Aaron and the Priests consecrated Priests euer after yea if man did meddle to stirre vp a Prophet it was by a Prophet as Elias did Elisha Apostles were made by Christ Iesus the chiefe Pastor and without these were none made Act. 14. 23. Neither can we reade that euer the people had such a libertie giuen but this was committed to other officers Tit. 1. 6. Neither euer can it be sound in all the new Testament that the people attempted any such thing but waited till the Apostles came to ordaine Ministers for them Act. 14. 23. This custome did continue in the times following in all the Churches of Christendome as Ecclesiasticall writers doe make mention and so thorow pure and impure Churches yea God in vsing instruments some what extraordinarilie in the last reformation of his Church would not breake this order but hee chose men who were Bishops ordained euen in the Popish Church I speake of the Church of England whereof the controuersie is so that they might ordaine fit persons afterwards This order our Church still keepeth How is it then that these dare breake the order of God continued fiue thousand and sixe hundreth yeeres and yet they must be true Ministers and we false When wee are made by Ecclesiasticall persons who are Ministers a constant practise of the Church and they make Ministers by men that are no Ministers a new deuice X. Our worship saie they is a false X. Error worship That which is added vnto the end of Answere this treatise doth make answere to this assertion Yet somewhat I wil say against this also I. We worship no false God II. Wee doe worship the true God with no false worship for the word preached is the true word the Sacracraments are true Sacraments the prayers we doe pray whether conceiued or set stinted are such as may be warranted by the word agreeable to the prescript forme of prayer taught by our Sauiour Christ if any thing else be prescribed besides the word read preached besides the Sacraments and prayer the same is not imposed as seruice vnto God neither doe any of vs by them worship God neither teach men so to doe but onely in spirit and in truth And therefore that place of Matth. 15. 9. and other Scriptures to that purpose are falsely alleaged against vs. But grant there were some corruptions added which men should put merit and holinesse in to worship God by which yet can neuer bee prooued being vtterlie false is therefore all the worship false Is good meate mixt with ill meate false meate or good corrupted This false distinction of true and false against vs will not stand Now for that in the positions annexed to the end hereof there is a defence of set prayer I will only set downe the practise See Morneus on the Masse of the Church of God before vs in the law and shew you the order of their set seruice The order was this Sette and stinted seruice amongst the Iewes I. A generall confession which was an accustomed practise as is manifest Esra 9. 5. 6. and 10. 1. Leuit. 16. 5. 16. and this the Iewes writings do witnes and it was called the confession of the mouth or a confession of words II. After this generall confession other prayers were vsed III. Certaine Psalmes and thanksgiuing did follow which were â—ung cleane thorow as their prescript forme amongst them ascribed to Ezra doth shew IV. Then were the Scriptures read the law diuided into one and fiftie sections called sedarim or Parisiioth and the Prophets into as many called Haphtaroth that is lessons or openings of the booke that the Scripture might be read thorow euery yeere Deut. 31. 9. 14. Nehe. 8. 1. and 13. 1. Luk. 4. 16. 18. Act. 13. 15. and 15. 21. V. With this reading were there also expositions
doe nourish it English people the instance contentions in religion breed it Vpon occasion whereof Satan suggesteth mans corrupt heart intertaineth and so becommeth the worse one offendeth and another there at stumbleth but wo is vnto both and a mischiefe ensueth thereby vnto many Other nations are full of examples and of this miserie may we also lament much sin and thereupon fearefull iudgement but little sorrow and lesse amending without greater inforcement Dreadfull daies Behold our securitie in the middest of miserie vnderstand and pray Papists on the one hand increase though their cause bee cursed The practise of their bloody intendments might make them odious and teach vs to walk more warily in vnitie but we amongst our selues do work our owne woe by vncomfortable contentions neither side yeelding the euill groweth by partiall partaking Oh that our Abrahams would somewhat yeeld a little in the smallest things and know themselues Lots also hearken to holesome counsell that both may bee vnited in peace for the Cananites are in the land Whilest the victory is striuen for the generall enemie doth win ground and Satan hath sent a new companie on the right hand lest this his contentious worke should cease to be The one sort is iustly feared and therefore as the generall enemie of many resisted the other held contemptible and therefore as base neglected or for the fewnesse despised but the little Foxes eat grapes These must also be seene vnto and said to but without rigor and bitternesse Through our silence they proclaime themselues Conquerours they challenge all and still bid battell to the whole host of Israel as if they were inuincible and had ouercome all and yer Master Gyshops booke Master Bradshawes challenge Doctor Allisons consutation certaine Ministers reioynder to Master Smith with other moe are not answered They doe offer encounter vpon certaine questions as if therein were their owne cause propounded when Brownisme is a thing differing from both Papist Protestant and Puritan so called for saith the Papist Christs ruling power is in the Pope nay saith the Protestant it is in the Ecclesiasticall gouernours Bishops nay saith the Puritan it is in the Presbyterie nay saith the Brownist it is in the body of the Congregation the multitude called the Church And in this beginneth Brownisme the first stone of that schismaticall building vpon which are laid those other errors mentioned in this booke This Reader take notice of to discerne where Brownisme beginneth They propound the reformed Churches gouernment to allure thee and our state so as they may make thee forsake it when neither this is the simple reason why they depart nor the other their cause properly wherein they stand By these they doe onely make way for such as know not their way which they haue by thēselues to come to them but the gouernement of the reformed Churches doe not they maintaine For this cause Reader that thou maiest not be deceiued hereafter either with their pretending of such trueths as be not their owne or yet with their equiuocating renunciation of Brownisme I a little one amongst others and in the presence of my Brethren not with Sauls armour but with a stone in a sling euen with my meane mediocritie haue nakedly discouered vnto thee this way If thou dost affect it before thou runne vncase it take from the Iay other birds fethers set it before thee as it differeth from all other Churches then behold it with both eyes iudge by deliberate consultation and take as thou by the word hast warrant I haue sought out and found and after my iudgement leading will I goe and not runne after affection as I am perswaded so would I haue other if I be found in the trueth if otherwise I promise not to contend for any victorie Confidence in our cause that here is a true Church of God from which wee may not make separation hath made me aduenturous and the spirituall iniurie which some of late haue done to mee more then to many hath called me hereunto They haue taken away part of the seale of my ministerie Mine owne with them may haue Instructors but no Fathers for in Christ Iesus I haue begotten them through the Gospell I wil claime them though vnnaturally and vnkindly they disclaime me in loue doe I follow and so will albeit they flee from me with hatred Friendly Reader when thou hast read this huc and crie send it away by thy approbation thereto and report the cause to other for discouerie thereof as thou shalt thinke fit If thou happily dost find any meeke ones of them in thy way rebuke them louingly intreating the Younglings gently for the Lords sake and send them backe againe For in a schisme many may be who are not therof many affect that where of they cannot iudge so are mislead yet without any intendmēt of euil The humble that are of a tender conscience are very reclaimable but the strait hearted opinionate are not so recouerable yet I hope of both for it is the Lord that worketh the will and the deed both when and as he will Thus louing Reader thou seest what I only intend how men will take it I well know not how they should I know If any thing be set downe which may any way giue offence as not seeming to be without some gall of bitternesse in the manner of handling and nothing doth touch the matter of the argument I professe as I looke for a blessing I haue not intended to abuse any mans person but to open the cause I leaue men to iudge the wise as they find the peruerse as they please This I onely craue that no man take ill any thing without iust cause and that euery one expound well a mans meaning as charitie shall leade him and right reason perswade him And so I commend thee to God Iune 18. Thine in the Lord R. Bernard THE CONTENTS of this booke I CHristian counsels tending to peace and vnitie pag. 1-20 II. Disswasions from Brownisme pag. 21. I. By great probabilities that that way is not good and they are in nūber seuen 1. The nouelty of it pag. 21. 23. 2. The agreement thereof vvith ancient Schismatikes pag. 24. 3. The ill meanes by which it is maintained viz. by abuse of Scripture and that diuers vvaies as also by deceiueable reasoning pag. 25-29 4. The vvant of approbation of the Reformed Churches pag. 30. 5. The condemnation thereof by all our Diuines pag. 30-32 6. Gods iudgement against it pag. 32-42 7. The ill successe it hath had pag. 42-44 II By Reasons vvhich are threefold 1. Taken from the euill of the entrance into that way pag. 44-47 2. From their persons so grieuously sinning in that vvay pag. 47. in condemnable vnthankfulnes to God and men pag. 48. 49. in spirituall vncharitablenesse pag. 49-65 in abusing the Scriptures pag. 65. in obstinate persisting in Schisme from all the Churches of God in the vvorld pag. 65-70 in rayling and scoffing aboue
exhortations dehortations reprehensions godly examples such like not to proue corruption or wants when good things imposed are not done and euill forbidden are not auoided but to prooue a falsitie which cannot be As for example the fift Commandement biddeth a childe to be obeâ—ieÌ„t to his parents and Christs example of obedience to his parents shewes that â—t so ought to be but shall we therfore conclude that hee which is not answeâ—able to the commandement and exâ—mple of Christ is a false childe or raâ—her that he is a disobedient and not a good childe and yet if you doe marke â—heir Scriptures they doe alleage much against vs and our Churches to this purpose which is an vtter abuse of theÌ„ III. In alleaging Scripture not to proue the thing for which to the simple â—t seemeth to bee alleaged but for that which they take for granted and is the matter in controuersie and often hardly fit for that As for example one of them saith that al the truth is not taught in our Church and to prooue this he citeth Act. 20. 21. where the Apostle saith hee kept nothing backe but shewed all the whole couÌ„sell of God Ergo the Church of England doth not teach all the truth of God which is the matter in question and vnreproued this should rather haue been gathered that therefore euery Minister ought to hold nothing backe bâ— should teach the whole will of God and not because the Apostle did so therfore we do not so In their writing may be sound such quotations IV. By bringing in places setting See their book of the description of a visible Church and obserue the quoted places answered by Doctor Allison foorth the inuisible Church the excellencie and graces thereof and holinesse of the members to set foorth the visible Church by as being proper thereto as 1. Pet. 2. 9. 10. and such places * which is as much as to make the proper qualities of a mans soule to bee the qualitieâ— of the bodie properly And thus they deale with the Scripture to vphold their cause Another way and manner of defending Another deceiueable way which they entangle their followers by their course is by inferences as If that be true this must follow and therfore obiect to them their positions out of their own conceiued order they cannot confirme them by themselues with euident Scriptures but must first set euery one in their ranke and place and so deduce one thing out of another and by inferences and references a deceiueable practise the simple are intangled who cannot consider of antecedent and â—ecessarie consequence nor compare â—â—ings together * Note this And a crooked way hath many winâ—â—ngs but necessarie truthes of God to â—â—luation as they hold their opinions to â—ee though one depend vpon another â—et may euidence of truth bee brought â—r euery one of them seuerally without â—â—ch inferences and references ouerâ—helming the wits of the simple and oâ—er In what thing first to be informed to iudge rightly in this controuersie of better vnderstanding not being â—orowly acquainted with the cause â—nd with other grounds of the true doâ—â—rine of the Church to discerne thereâ—y the deceiueablenesse thereof and without which none shall euer be able 〈…〉 disallow or allow of our course or â—â—eirs but generally and in confusion â—s most do It is therefore maruellous with me to â—onsider so many simple people to bee 〈…〉 peremptorie in the cause professing 〈…〉 soone to see the truth so euidently â—nd can so peartly champer against all â—f vs and condemne vs all for false Chriâ—â—ians false Churches and so forth but would to God they yet were lesse conâ—eited and more humble for their own good and the welfare of Israel the people of God IV. Likelihood is that they haue not the IV. Likelihood See M. Junius three godly and learned letters to theÌ„ of Amsterdam and a petition made to the Gâ—â—ours by the other English Church See more for this in the end of the booke approbation of any of the reformed Churches for their course They haue written to some learned beyond the seas and haue published their confession but without allowance and yet do all reformed Churches giue vs the right haÌ„d of fellowship as a true Church of God whom these condemne as Antichristian and false now it is an especiall property of the true visible Church to be able to discerne of true visible members thereto belonging else who are they of mankind to whom God hath reuealed this necessarie truth The spirituall man discerneth all things 1. Cor. 2. 15. euen the Word and the true Teachers of the Word how much more the Church visible by the Word V. The condemnation of this way by V. Likelihood our owne Diuines both liuing and dead against whom either for godlinesse of life or truth of doctrine otherwise then for being their opposites they can take no exception vnlesse they will be Barrow-like in euery point Doctor Whitaker the Regius Professor Docter Whitakers lib. de Eccles in the Vniuersitie of Cambridge calleth them new Schismatikes and he spake not as a man rash fierie or ignorant but iudiciously as learned and in the spirit of sobriety and meeknesse being a man farre from violence of passion M. Perkins on the Creede Master Perkins a famous man saith they are excommunicators of themselues Bredwell against Browne calleth their Bredwel course a by-path Touching their reasons maintaining their assertions Doctor Willet saith they Doctor Willet are ridiculous more worthie to bee laughed at then answered And Master Perkins calleth them paper shotte The spirit wherewith Barrow and Greenwood were led is iudged by many Diuines setting downe ioyntly their iudgement thereof to bee the spirit of lying railing scoffing and as another saith of pride and insolencie How true they speake of the forenamed men shall appeare by that which followes and how farre the succeeding sort are from the same let such as by experieÌ„ce know speake If they amend herein it shall be taken notice of and the sinnes of other yet partaked in not bee laid to their charge It seemeth Master Perkins iudged In a Treatise 〈…〉 applie the Word to the conscieÌ„ce as hee found in some of them who calleth them an indiscreete and Schismaticall company full of pride in perswasion of knowledge euill speakers of the blessed seruants of God affirming that the poyson of Aspes is vnder their lippes Touching the causes of their out-breake one a godly man in the Epistle before his booke called the true watch doth propound two questions to them and withall shewes how it commeth to passe that they so leaue vs. A conceit None of these guides of the latter sort did fall to this course before they were in trouble and could not enioy their libertie as they desired VI. Likelihood saith hee of their owne perfection discontentment withall and vncharitablenesse hath caused this grieuous rend What M. Doctor Allison M.
Idoâ—aters The honest conuersation of godlie men he calleth an outward shew of holinesse hypocrisie vaine glorie counterfeit shew of grauitie austernesse of maâ—â—ers and the outside of a good conscience To make vp this his sinning in a high â—egree the fruite of our ministerie our â—eaching and labouring he saith is the â—oysoning and stinging of euery good â—onscience the leauen of hypocrisie and â—uch as be reformed are Proselytes and â—ecome thereby twofold more the chilâ—ren of hel then they were before Thus â—orriblie blaspheming in saying that â—he preaching of Gods word and the â—pirits effectuall working maketh men â—he children of hell and two fold worse then before and yet he and all of theâ— if euer conuerted were conuerted bâ— those men which hee so raileth vpoâ— and by that blessed meanes which he 〈…〉 blasphemeth That he might leaue nothing vntoâ—ched he also abuseth the Vniuersities the Colledges he maketh like to the Sodomitical Monasteries and fellowship of the idolatrous Monkes and Frienâ— brethren of one birth euer by both parents that they haue euer been profess 〈…〉 and bitter enemies to Christs kingdoâ— Their exercises and orders he mockâ— at The Commencement he likens to stage play Disputers to Fencers or dogge and beare Master Vicechancelor he mocks naming him Masse Chaâ—cellor Morning prayer he saith is tâ—â— reading ouer their geare and hee thâ— readeth the Chapter he cals the Bibbâ—â— Clerke As was the worke managed so wâ—â— his managing as was the spirit of errâ—â— which inuented the one so was it him violent aboue measure carryiâ—â— him in this maner of outrage to defeâ—â— the same and disgrace whatsoeuer elâ—â— With this mans sin and spirit of proâ—hanenesse are all these in this way deâ—ed because neither hee while he liâ—ed published his repentance to the â—orld in print as he sinned in print nor â—et any of these haue declared their disâ—â—ke thereof vnto vs in publike but raâ—â—er indeede approoued thereof some â—â—ying that it was his zeale that so led â—â—m excusing his blasphemie with a hoâ—â—e grace of Gods Spirit for they â—â—eane zeale in the best sense Some â—â—ing his words amongst vs accounâ—â—ng the preaching of the Word prayer â—â—d catechising to be but a prophanatiâ—â— of the Sabbath another calleth it â—â—e deceiueablenes of vnrighteousnes â—â—luding to 2. Thes 2. Al of them by him â—â—ue increased their dislike and great â—â—ntempt of euery holie exercise and â—â—acious duetie amongst vs. Till they 〈…〉 therefore publish his repentance or â—â—ase to praise his such zeale temper â—â—emselues that way ceasing in this and to partake of his ill spirit they â—ay boast of a holie constitution but â—ee may reiect them for that kind of â—â—rsed corruption if they had no moe by their owne doctrine vntill they dâ— openlie shew amendment Lastlie their verie opinions whiâ—â— The last sin is their Schisme consisting of manie errors are the verie matter of Brownisme 〈…〉 their own inuentions vpon which the doe build their constitution and bâ— which they haue made so grieuous rend and separation The verie maiâ— and principals thereof I will set down and answered that so they may eas 〈…〉 see them to be errors if they will not 〈…〉 preiudicial to their own selues througâ— partialitie and so be blind when thâ— may see The opinions are these and such they hold and cannot denie being 〈…〉 readie auouched vnder their hands 〈…〉 as I know their assertions so will I 〈…〉 wrong them in setting them downe mislead any and that they may not uoid an answere with this to say I 〈…〉 stooke the cause The errors of the Separatists and the matter of their Schisme I. They hold that the Constitution our Church is a false Constitution I. Error I. They cannot proue this simplie by Answere â—ny plaine doctrine of Scripture and â—hat which they would proue is but only respectiuely as so and so considered and after this sort may we condemne any thing and their Church also in respect of all those things which are and â—ay truely be obiected against it See more for the answere hereto in the end of this booke II. It is against the euidence of the â—criptures which maketh the Word Matth. 28. 19. Mark 16. 15. 2. Cor. 5. 9. 11. 2. Iob 33. 23. 24. Act. 2. 14. 7. 38. and 16. 32. 33. the externall proâ—â—ssion Act. 8. 12. 37. 38. and Sacraâ—ents Matth. 28. 19. 1. Cor. 19. 16. â—he visible and true constitution of a â—ompanie so gathered and knit togeâ—her and so was ours constituted as this â—ooke doth shew and as in another Treatise ere it be long shall be plainly manifested wherein is handled the doctrine of the Church and the principles and inferences concerning the same set â—owne which is very necessarie to bee â—nowne that men may iudge better â—nd more rightly of this controuersie II. They hold our Constitution a reall II. Error â—doll and so vs Idolaters This is contrarie to the course of hâ—â— Answere Scripture neuer taking an Idoll nâ— Idolaters in any such sense I haue pâ—â— used many Scriptures and can see noâ— in that sense and Marlorat in his Eâ—â—chiridion setteth downe a Catalogue Idols mentioned in Scripture whereâ—â— reckoneth vp 47. in all and not one 〈…〉 them in this sense These men therefore as they buâ— new Churches they will also make nâ—â— sinnes as if man had not transgress 〈…〉 enough to lead him to hell But intâ— meane season they make an idoll their owne Constitution as a goddâ—â— sanctifying the Word SacrameÌ„ts Prâ—â—er people and euery thing but wiâ—â—out it the Word Sacraments prayâ—â— almes repentance faith loue yea eâ—â—rie ordinance of God is false and Idoâ—â—trous Is not this then true so as thâ—â— may as the Ephesians cried say greaâ— the Goddesse CoÌ„stitution great is Dâ—â—na of the Brownists Let none blameâ— for M. Robinson held as much before fell in amongst them III. That such as are not of a partiâ—â—lar III. Error constituted Church to wit such a 〈…〉 theirs is are no subiects of Christs kingâ—â—me I. The Scripture neuer setteth foorth Answere â—â—y of Gods people by this marke then â—â—re is a new note coyned as before a â—ew sin for new people must haue new â—â—ings If they had said that hee which â—ay and doth not ordinarilie hauing â—eanes offered him liue in a Church â—â—ghtly constituted that is in a true viâ—â—le Church of Christ doth liue out of â—â—der and offendeth God it had been â—â—ue for the godly are commanded to â—â—me out of Babylon and to ioyne with â—â—e Congregation and Church visible â—â—thered together if possiblie they can â—uk 13. 37. Reuel 18. 4. II. It is contrarie to Calath 3. 7. 9. Ioh. 3. 14. 1. Cor. 1. 1. 2. Thess 3. 15. III. What may be said of Wickliffe â—â—us Luther Bucer Melanthon and oâ—er yea of all our worthy Martyrs and 〈…〉 the people of God with vs of Lot â—â—rsaking Abraham for the world Iob so and the people in
must win men to God must it therefore hence bee concluded that Ministers in England doe conuert as priuate persons extraordinarily Seeing now there is first no extraordinarie calling and secondly the Ministers are in their office as publike persons therefore they doe conuert as ordinarie publike persons To open the cause more plainely that all men may see what Ministers are the true Ministers of Christ and of the Church the spouse of Christ and what Christ doth and the Church in a Ministers ordination I will shew them 1. What the Lord himself doth wherin the Church intermedleth not 2. When the Church taketh at the Lord what she doth 3. How a Minister may approue himself to God to the Church 4. What the Lord againe doth to confirme him 5. The communion between the Pastor and the flocke how hee is to behaue himselfe towards them how they ought to carrie themselues towards him I. The Lord onely ordaineth offices He only ordeineth offices in his Church 1. Cor. 12. 5. 28. diuersitie of administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one Lord hath ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Church cannot do Iesus Christ both Lord and King doth it the Husband and not the wife II. The Lord as hee ordaineth offices He onely distinguisheth offices so he distinguisheth them one from another 1. Cor. 12. 14. 27. 28. This disposition is of the Lord that one may not intrude into the office of another but euery one in office attend and waite vpon his owne office Rom. 12. 6. 7. 8. III. The Lord onely prescribes the He onely describeth the duties in these offices duties to bee done in euery distinct office as he only ordaineth the offices and seuereth them himselfe therefore is it that as there bee diuers members Rom. 12. 4. 5. so are there diuersitie of gifts for such diuersitie of offices Rom. 12. 6. 1. Cor. 12. 4. 6. 8. 9. 10. 11. IV. The Lord as hee ordaineth functions He only qualifieth men thereto distinctions of them and seuerall duties in them so hee onely qualifieth men to these functions and none can do this also but God alone 1. Cor. 12. 4. 5. 11. the same Lord one and the selfe same 6. 1. 2. 〈…〉 7. spirit Therefore is it that God saith hee will and doth send them his Prophets and willeth them to pray him to send foorth labourers Matth. 9. And this is when 1. he furnisheth them with fit gifts 〈…〉 gifts to discharge the function as aptnes to teach in a Pastor wisedome to rule in a â—â—m 3. 24. Gouernour c. The trueth of this is plaine 1. Because Christ saith as his father sent him so doth hee his Disciples Ioh. 20. 21. Now he was furnished with gifts fit for his office 2. As the Lord did with rearing vp his Tabernacle so will hee doe with such as build his Church Exod. 31. 1. 2. 3. The example of his dealing with his Apostles whom he indued with gifts and would not let them go foorth before Mat. 10. 1. Luk. 24. 45. 49. Act. 1. 4. 8. 4. The description set down to trie ordinarie officers by 1. Timoth 3. Titus 1. 7. 8. 9. doth shew that God will send men answerable thereto II. He bestoweth with his gifts holy â—â—th graces graces 1. A godly desire to enter into the Ministerie only to doe the office of a Minister 1. Tim. 3. 1. 2. In the execution of the functioÌ„ besides knowledge he moueth his Minister to haue compassion to a poore sinner as Christ had Matth. 9. 36. Esa 61. 1. 2. 3. to haue true loue to the godly as Christ also had Luk. 13. 34. and to haue true zeale of Gods glorie because of the obstinate claiming boldly Gods right of them and freely denouncing iudgements against their obstinacie as Christ did Matth. 23. 23. and the Apostle Act. 8. vers 21. 22. III. He worketh holinesse in them to leade a blamelesse life to adorne their profession and ministerie as they ought Tit. 2. 7. And this is the calling of God Note these things well you miserable blind Leaders of the blind and this is the internall materiall and substantiall part and matter of a true Minister sent of Iesus Christ which calling in some degree and measure must bee had before any man can truely saie that the holy Ghost moueth him to this calling to be a Minister of Christ to his Church The Church must separate whom only What the Church is to do the holy Ghost calleth Act. 13. 2. and therfore by the booke of Ordination is a question to bee asked of the partie to be admitted touching his inward grace and also examination appointed for triall of his outward gifts Therefore here come in the actions of the Church which are in comparison of the former onely circumstantiall and formall Circumstantiall by electing such and such persons to this or that office in this or that place formall when shee ordaineth one according to the rule of the word and manner of ordination there set downe Here note that the Lord doth make Ministers either extraordinarily by his immediate calling as Apostles were or by an extraordinatie instinct of his Spirit as Philip became an Euangelist and this without the Churches approbatioÌ„ But the Church cannot make a Minister lawfully without Gods sending that is without his measure of gifts for the Ministerie This is to bee taken notice of that wee may vnderstand how much more the calling of a true Minister depends vpon God then vpon the Church which Churches calling is yet necessary to the outward and ordinarie making of a Minister which stands in three things The Church is to obserue three things in the calling of Ministers I. The ground which is to admit of such an one onely as God hath appointed as nie as possibly may bee and the Church able to discerne For albeit the Church hath not to doe in the Lords former actions yet God hath to doe in the Churches alwaies who by his word and Spirit if she will follow the same pointeth them to such a one as he hath called neither ought the Church to admit of any but such as are indeede so qualified 1. Because Ministers are If Gouernours Ecclesiastical would take heede hereto they should haue lesse sinne Patrons should not sacrilegiously choose blind Guids nor the people be miserablie sterued by theÌ„ 1. Tim. 5. 21. 22. Christs Ambassadors and not the Churches 2. Cor. 5. 20. 2. The Church is to pray to Christ to send Ministers Mat. 9. Now he himself sendeth none but such as he qualifieth Ioh. 20. 21. 22. 3. The Lord commands such to be made 2. Timoth 2. 2. and 1. Tim. 5. 21. 22. Lastly thus did the Church in the election of Matthias Act. 1. 23. 24. If any be admitted of the Church and not first called of God hee is the Churches Minister and not Christs Christs Minister is as a perfect childe
visible Church and baptised Act. 8. 13. So the Church of Pergamus though it had grosser defects and corruptions in it then we haue any yet because it kept the name of Christ and denied not his faith was still called the Church of God Reuel 2. 12. 15. The description of a Church which they giue in the 67. page of their collection of letters and conferences viz. that it is a companie of faithfull people that truly worship Christ and readilie obey him is vtterly vntrue if it bee vnderstood as needs it must of the visible Church For if euery one that the Church may account a visible member be trulie faithfull how is our Sauiour to bee vnderstood when he cōpareth the Church or the ministerie thereof to a draw net which being cast into the sea gathereth as well that which must be cast away as good fish Matth. 13. 47. 48. and to a field wherein the diuell doth as busilie sow tares as the Son of man doth good wheate Matth. 13. 37. 39. How shall that difference stand which the Scripture maketh 1. Sam. 16. 7. Act. 15. 7. 8. betwixt the Lords iudgement and the iudgement of man if men may not account any to be members of the Church by their outward appearance and profession vnlesse they know them to haue true faith which thing the Lords eye only is able to discerne Thirdly we hold and teach maintaine 3 We hold and teach all truthes fundamentall against all Heretickes and aduersaries euery part article of Gods holy truth which is fundamentall and such as without the knowledge and beleeuing whereof there is no saluation Our Confessions Catechismes Articles of religion published and approued of in our Church may perswade all indifferent men of this Yet was not H. Barrow ashamed to write in the tenth page of his Discouerie That all the lawes of God both of the first and second Table are here broken and reiected both of the Ecclesiasticall and Ciuill estate and of euery particular person in both all things being innouated in both according to the lustes and pleasures of men the law and word of God being quite reiected and cast aside And in the 212. page of their refutation of Master Gyfford they haue these words We hold that you haue poysoned all the fountaines of sincere doctrine and peruerted the whole Testamēt and turned away the practise thereof by your damnable false Expositions yea that you teach not one point sincerely And in the 162. page of his Discouerie They are made so contrarie one A lying Spirit vnto another as it is an impossible thing to finde two of them of one minde yea or any one of them constant in that hee affirmeth they know not the doctrines euen of the beginnings of Christ. Adde hereunto Henrie Barrows words in the 12. and 13. pages of their collections of letters and conferences We wil not giue any answere to these speeches but onely desire the Christian Reader to consider whether euer Gods Reader consider well and the Lord giue thee vnderstanding to discerne of spirits Spirit taught any to write so slanderously not only against a whole nation the conuersion whereof they pretend to seeke but against the blessed truth of God and how vnlikely it is that they should be in the right way whose chiefe Leaders were guided by such a spirit that they should be the Lords building whose first founders and master builders had either so small skill or so bad a conscience Do wee not hold all the same bookes of Canonicall Scripture which they themselues hold Do wee not reiect out of the Canon of the Scripture all which themselues account Apocryphall Haue they any translation of holy Scriptures besides ours Do they themselues beleeue or reach otherwise in the article of the holy Trinitie of iustification or predestination then we do Hath euery member of their assemblies receiued that spirit whereby they are led into all truth as H. Barrow pag. 167. of his Discouerie affirmeth and is there not any one amongst vs that hath not quite reiected the whole word of God not any one that knoweth the doctrines euen of the beginnings of Christ Wee know no better way to conuince them in this then by appealing thus vnto their owne conscience which wee are sure will take our part against them Now this reason also is strong to Which none can do but the true Church proue vs a true Church for although the bare letter of the Scripture may bee found amongst the Iewes and Papists and other Heretikes yet was there neuer any other people that held maintained the true sense of the Scripture in all points fundamentall but onely the Church of God wherunto only this title belongeth to be the pillar ground of truth 1. Tim. 3. 15. Wherein wee desire Note this the Reader to consider that a people may bee the true Church though they know not nor hold not euerie truth contained in holy Scripture but contrarily hold many errors repugnant to the Scriptures yet hath H. Barrow affirmed in the 167. page of his Discouerie Then is not he nor his followers the true Church and people of God for they maintaine errors amongst themselues obstinately and do grossely speake vntruths against vs now Gods Spirit is not lying 1. Ioh. that to the people of God and euery one of them God hath giuen his holy sanctifying Spirit to open vnto them and to leade them into all truth Whereby it is euident that he would haue none to be accounted the people and Church of God who either know not or practise not euery truth contained in the Scriptures In which opinion see I pray you how many grosse and dangerous errors are contained First that to euerie inferiour member in the Church there is as much reuealed as to the Pastours and chiefe members whereas the Apostle affirmeth Rom. 12. 3. Ephes 4. 7. 16. Colos 2. 19. that the holy Ghost is giuen to euery member of the bodie of Christ not equally but proportionally as the place which it occupieth in the bodie doth require Secondly that the promise mentioned Ioh. 16. 13. was made to euery member of the Church which in the last words of the verse appeareth plainly to be peculiar to the Apostles Thirdly that the Church cannot erre so neither were the Corinthians rightly called the Church of God when they iudged corruptlie of fornication and of the resurrection neither they of Pergamus when the doctrine of Baalam was maintained amongst them neither was Paul nor the rest of the Apostles true members of the Church who though in the exercise of their Apostolicall function they could not erre yet knew but in part and in many things were subiect to error 1. Cor. 13. 9. Another strange opinion is maintained in the 156. and 157. pages of their Discouerie viz. That euerie trueth contained An error full grosse with slanders and lies in the Scripture is fundamentall For
Cartwright M. Iames. M. Rogers M. Henrie Smith and others moe haue iudged of them their labours being extant I referre men thereto as tedious here to relate VI. The Lords iudgement giuing sentence with vs and against them I. The blessing of God vpon vs in our Ministerie by which people are wonne truely Saint Paul auoided this to sanctification of life whereas they worke but vpon the labours of other men for want of a blessing from God herein to themselues which because they haue not they despise the blessing saying A foole may beget a child but it is Yet by the begetting he is a child and not by education and S. Paul held it more honor to beget then to build vp See Rom. 15. 20. a point of wisdome to bring it vp Thus basely haue some of them made comparison of the conuersion of a sinner for which Angels reioyce with their new constitution II. The blessing of God and his out-stretched arme assisting vs walking in our way with the reformed Churches who hath from Luthers time to ascend 2. Cor. 10. 15. 16. no higher made prosperous our way by him other glorious instruments and in few yeares spread the truth into many nations that whersoeuer they came they left constant Teachers propagating the same truth which yet is blessed in the hearts of many wheresoeuer the truth commeth But contrariwise it seemeth Bredwel saith a legible corse of God hath been vpon it the Lord was from the beginning offended with their course manifestlie shewed in their chiefe Leaders of which the first came to as fearefull an end as Iudas did Bolton by name the Bolton first broacher of this way as M. Gyfford saith which end the Lord letteth not his speciall instruments come vnto to wit those which he calles forth otherwise then after a common course either to plant Churches as Apostles or to reforme them as Eliah Elisha and Iohn Baptist in former time or as Wicliffe Iohn Hus Luther Caluin and the rest in these latter daies The Lord was with these as he promiseth to bee with his Genes 12. 3. Matth. 28. 20. Iosu 1. 9. The next man to this was Browne Browne and other moe of note amongst them whom the Lord forsooke and assisted him not that new way as he would had he set him on work disclaimed his profession and did also very wicked things during his continuance in that course as the letter of Harrison his companion printed by M. Bredwell doth shew Of any such desertion of the Lords owne extraordinarie instruments in his cause one so after another can we neuer reade of let them not instance Iudas Next succeeded Barrow and Greenwood Pag. 24. 25. 26. Barrow and Greenvvood possessed with a fearefull spirit of rayling and scoffing as shall after bee shewed into which cursed speaking they fell aboue all that euer we heard or can reade of pretending such holinesse There cannot any instrument of God bee nominated who euer filling their mouthes with bitternes of rayling and cursed speaking as these haue done against all the people of God and holie things of God practised amongst vs. After them rose vp the two brethren Iohnsons the two brethren See George Iohnsons book both Iohnsons vpon whom the Lord sent raysed vp vpon a small occasion an euill spirit of hatefull and fierie contention which so burnt vp both spirituall loue if any were and naturall also as the one of them George the yonger forgetting their profession and way wherein for holines they were separated from other also brotherlie loue became a disgracefull Libeller loading his brother and other moe with reproches of shame great infamy that in print to abide for euer The other now liuing was so diuided from him againe as that hee brake fellowship with his brother and with his owne father who George his booke page 6. took part with his sonne George against him and cursed him with all the curses in Gods book and this breach was confirmed by the heauy sentence of excommunication and so did he deliuer vp his father brother to the diuell in which state they stood till death for ought yet published to shew the contrarie Oh dreadful beginnings and full of horror Is the cause the Lords There may bee contentions in the Church amongst the best but Paul and Barnabas did not so farre euer runne Now that they be come to a certaine Why God doth not now so deale in that high measure with the rest head whereto as seemeth by the Lords crossing their first beginnings as he did Balaam they haue now attained as it were whether God will or no. He suffers them as he did Balaam to goe on and proceeds not so in that manner by iudgement visible But doth God like that afterwards at any time which at first he did hate no surely instance in Balaam M. Bornit a Teacher died in prison of the plague Gods fearefull correcting rod vpon offenders And it may seeme that God would not haue had M. Smith to haue gone that way by so often thwarting his iudgement I. To publish in print on the Lords Prayer against that way and for as much II. In falling into it after againe vnder his hand to renounce the principles of that way called Brownisme III. Brought againe to like it but not wholly for he held some true Church some true Pastors here and did dislike the distinction of true and false Church in respect of vs then went hee and conferred with certaine godly and learned men whereby he became so satisfied as he kneeled downe and in prayer praised God that he was not misled farther and was so resolued as hee purposed to disswade his Tutor M. Iohnson from the same saying hee would goe to Amsterdam for that end This will be and is confidently auouched by diuers then there present Besides these crosses in iudgement the Lord did chastise him with sicknesse nigh vnto death to cōsider better with himselfe yet of his course and this also was by some applied vnto him and with all these a dauntablenesse of spirit with feare not daring to be bold to suffer for the cause here with vs did continually accompany him Thus it seemeth that God would more then by an ordinarie course taken haue reclaimed him if either inward distractions or Gods speciall outward meanes vsed to recouer him might haue preuailed but Gods secret counsell shall stand behold the end His owne former iudgement his Note well hand writing his owne mouth in prayer to God godly mens testimonies Gods correcting hand all these openly are against him Secondly this hand of God may bee seene partly in such as are misledde that way Some of them in our way which they call corrupt and false were so protected by the Lord as they liued vnreproueable from notable crimes but comming to them haue been forsaken of God for what is it else that they did fall into very
detestable vncleannes as M. White mentioneth in his booke This I note not that I thinke any Church can be pure or that there is any sinne which the diuell may not draw some into who make faire professiō or that the whole assemblie there doth allow such it is far from me so to thinke but I therefore note it as Gods testimonie with vs where abiding truely fearing God or but making an apparent shew thereof hee doth so preserue vs heere as we cannot be tainted though no such watch bee kept one ouer another as were to be wished with such euils as men that forsake vs with such condemnation as they doe who entertaine that way do often dreadfully fall into What is this but a likelihood of the Lords witnessing against them Besides this befalling some there is an euill the Lord open their eyes to see it which hath seased vpon most of th◠generallie not onely that they cannot apprehend these things but also herein that as soone as they bee entred into that way they are so therewith bewitched that I may so say as they bee nothing like themselues in what was laudable and good in them before humble and tractable then proud and wilfull before they can feele the Word worke after if but inclinable that way then they iudge the Minister to haue Reade Doctor Downames Epistle to the Reader before his second Sermon lost the power of his Ministerie because they themselues are in affection altered blaming the Teacher when they are in fault themselues They can with vnderstanding standing discerne betweene cause and cause reason reason but thē they lick vp al which commeth from themselues as Oracles be they neuer so absurd As to thinke that the spitte was the Altar wherupon the Passeouer was sacrificed That there was no conuersion in a true Church when indeed there is conuersion to sanctification though not to open profession of Christ That priuiledges and properties are all one That one man hath all the power of Christ and right thereto as the whole assemblie That godly men cānot chuse them helpers to further their saluation if any one open offender do ioyne with them therein That if one man depart after the manner from one Church for corruptions and so from all the true Churches in the world which are corrupted the true Church doth remaine in him only And many such conceits taken vp as truthes with greedinesse when most manifest verities of God confirmed by sound reason and explained by most euident similitudes cannot be apprehended as either tasting of truth or reason What is this but a spirituall besotment Before they bee in that fraternitie they can feele in thēselues liuely markes of the children of God and can iudge so of other and so imbrace them but then afterwards they can be content to be perswaded against former faith and sensible feeling to thinke that neither they themselues had nor any other out of their way hath any outward markes of the children of God so do fall into vtter dislike of their owne former graces the goodnesse of God in other and the power of God working by our Ministers and all for that they be not within the compasse of their parke as if a Deere had lost his shape for not being within the pale where perhappes hee should be Is not this a spirituall foolishnes If their way which in euery particular they hold is as much knowne to me as our way is to them should bee so abhorred of vs and euery good thing of ours therein as they do vs and our way only vpon the good liking of the good mercies of God which we doe possesse I should thinke verely God had depriued vs of common reason as not discerning betweene good and euill and might looke for a fearefull curse for calling euill good or good euill as they do the best things we haue because of corruptions VII The ill successe it hath had these VII Likelihood It hath had ill successe very many yeeres being no more increased The increasing of God is not so for it is like Isaacs increase hundreds for one and that in a short time if hee begin to set men on work We see his hand with Luther most miraculously when he began the Lord in larged his people mightily but these haue bin here and there vp and againe cast down and haue gotten no sure footing by the special power of God See how the Lord assisted and managed his truth when hee raised vp instrumēts not ordinarie as these would be held who onely haue a toleration in another countrie where the enemies of Israel left not Egypt without Pharaohs leaue nor the Iewes Babylon without Cyrus consent Iesus Christ blasphemous Iewes and other Heretikes may be as well as true Christians which course as wee neuer read vsed of God to raise vp men in one nation and gather them to carrie them into another of a strange language as Ezechiel speaketh chap. 3. 6. and that without either leaue or compulsion in many so will he neuer blesse such new deuices held vp with such waies and meanes To conclude they leaue rather a curse They hinder the word where they come a curse not a blessing doth follow where they arise M. R. then a blessing where they come so as good things little prosper after them They are like a scorching flame swinging where it cōmeth that the growth of things are hindred by it So said one that is now amongst them before hee went that way thus can men so obserue and discerne before and be blind afterwards And thus much of the likelihoods that the way cannot bee good which I will conclude with that godlie Hezechias prayer 2. Chron. 30. 18. Now the good Lord be mercifull vnto him that prepareth his heart to seeke the Lord God of his fathers though he be not clensed according to the purification of the Sanctuarie And the Lord heard Hezechias and healed the people Euen so now Lord Iesus Amen Reasons not to runne that course NOw follow certain reasons of more Reasons not to runne that course force then bare probabilities to keepe men backe from that way I. Because of the great euils which The entrance is very sinfull and cursed insueth vpon the first entrance thereunto which are especially two I. Is not onely an vtter disclaiming and condemning of corruptions and the notorious wicked for which who doth not lament mourning also as did Dauid Psal 119. 136. that men keepe not Gods law but also a forsaking of all former Christian profession amongst vs. Thou must cast off that word here with vs which made thee aliue also the faithfull messengers of God the Fathers 1. Cor. 4. 9. which begat thee who haue the words of eternal life and whither wilt thou goe yea thou must renounce al fellowship of the godly here who haue been formerly approoued of thee and such as haue receiued fully as good testimonies of Gods mercie and