grace as any in that way and not onely Reader weigh these things with Christs compassion with the Apostles commiseration with the ancient Fathers toleration with thy own hart bearing with thy own selfe and Gods mercie towards all and thou wilt neuer do so wickedly 〈…〉 but thou must euer after iudge theÌ„ false Christians and Idolaters hauing a false faith false repentance and false baptisme and so separate from all spirituall communion with them as wicked men Thus must parents and children husband and wife brother and sister iudge one of another though all professe one Lord Iesus Christ all bee baptised after one manner all renouncing Antichrist all such haue tokens of Gods grace O accursed beginning so vncharitable so vnnaturall and so vngodly hee that begins so ill can neuer speed well That we should forsake father and mother and all for Christ and the Gospell is not denied but hauing Iesus Christ and the Gospell to forsake father and mother and all our Christian brethren and sisters with a false condemnation for mens deuices intituled with Christ and his Gospell that we do denie for here amongst vs is cause of reioycing in Christ Rom. 15. 17. 18. I haue therefore whereof I may reioyce in Christ Iesus in those things which pertaine to God For I dare not speake of any thing which Christ hath not wrought by mee 〈…〉 make the Gentiles obedient in word aâ— deede And Act. 10. 34. 35. Of a truth perceiue that God is no accepter of personâ— but in euery nation he that feareth him anâ— worketh righteousnesse is accepted witâ— him And Rom. 14. 17. 18. For the kingdome of God is not meate nor drinke bâ— righteousnes and peace and ioy in the holâ— Ghost For whosoeuer in these things serueth Christ is acceptable c. II. With such a renunciation of truth They which enter that way must approoue of many vntruths must bee intertained much vntruth thâ— deceiueablenesse of that way as shal appeare afterwards as first thou must beleeue their way to be the truth of God though it be but the error of their own minde then condemne our Church as false Church when in the end of thâ— confession of their faith they haue published vnder their owne hand that thâ— differences betweene vs and them aâ— onely such corruptions as are by theâ—â— set downe * In their little booke of the confession of their faith Now corruptions doe noâ— make a false Church but a corrupâ— Church make the worst of it that caâ— be as corruptions in a man maketh bâ—â— a corrupt man and not a false man By thus entring a man must cease to walke this way ending towards vs in vncharitablenes and begin a new way with them and enter with lies Such a â—ate is the entrie to death and not that â—â—raite way which they insult of leading to life I know no corruptions here so ill which men are tied to entertaine as the entrance into that way with these conditions Discerne Reader wisely and iudge the course rightly and God giue mee vnderstanding in all things II. Reason is grounded vpon one of The second reason not to ioyne with them their own chiefe principles and a great point of their practise that is that wee are not to conioyne our selues with open wicked obstinatly maintaining their corruptions whether the same be in ill life or doctrine for vpon this ground doe they forsake vs and keepe off from all reformed Churches Now then from their owne ground â—trong enough to keepe men back exâ—â—pt any will goe by receiued principles â—his owne way to professe condemnaâ—â—on against himselfe they may not bee ioyned with because who doth so must partake of their very great and grieuouâ— sinnes wherewith they be polluted and doe not reforme themselues The sinneâ— are these I. Is that wofull entrance before named 1 The grieuous sinnes of the Separators wherewithall they that go that way are polluted We enter by baptisme renouncing the diuell and sinne but they withaâ— in part doe here renounce Gods mercies and all good men with euery good thing in them as stained and polluted so as no holy communion can bee haâ—â— with it but what God hath clensed leâ— not them make vncleane Act. 10. 15. II. Is a hie degree of vnthankfulneâ— 2 They are very vnthankfull to God first to God that begat theÌ„ by his word either by denying their conuersion oâ— else accounting it a false conuersion â— if the Lord did but counterfeit with them when they haue felt good token of grace and outward fruit proceedinâ—â— from thence Is not this to haue a blaâ—phemous conceit of the blessed worâ— of God to dare to call it a false conueâ—sion where it appeareth to be true eueâ— experimentally in a mans selfe Secondly To the Church of God this vnthankfulnesse is also to the mother this Church of England thâ—â— bare them which they desire to make whore before Christ her husband so coÌ„demne her they forsake her before he refuse her and giue her a bill of diuorcement for till then they ought to stay But are not these children worthie to be accounted bastards that wil needs denie their father that begat them and also gladly would haue all to take their mother for a whore that bare them and would vnbowell her of all her deare children viperously Oh vnkinde and vnnatural childreÌ„ vnworthie to breathe in their fathers aire or to inhabite neere the skirts of their mother Some there be who are offended when any doth openly and sharply reprooue them but such I wish to coÌ„sider with what meeknes they can in naturall loue heare their mother an honest woman called a whore and their brethren made bastards if they cannot why loue we lesse our spirituall mother and brethren so much abused by these men III. Reason is the sinne of spirituall They are full of spirituall vncharitablenesse vncharitablenes the contrary whereunto is spiritull loue which the holy Apostle preferreth before any externall constitution before almes deedes before preaching yea before suffering persecution and mens giuing their bodies to bee burned saying all profit nothing without it 1. Cor. 13. 1. 2. 3. And in this spirituall vncharitablenes doe they exceedingly transgresse I. Towards vs who approue not or In audacious censuring will not go their way nor be inclinable to them whom they doe deeply censure and deadly condemne of which there be three sorts 1. Such as know it 1. The ignorant not and those they thus condemne as This can I shew vnder hand writing nothing heere spoken without booke or by vncertaine he are say 2. Such as know their way men blinded by the god of this world that is the diuell and so such to be lost for that their way which they call the Gospell is hidden say they to none but such as are lost 2. Such as see the way and doe not yeeld these they condemne as worldlings fearefull conuinced in
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
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.
then in them as shall beâ— after noted to the view of the world either to reclaime them or to make theâ— ashamed if in any thing they will so themselues and if God will open their eyes to behold what is amisse in themselues This is not Barrows veine of olâ— but euen the same spirit doth possesse nâ— the meanest of the latest companie scoâ—sing at the argument of the conuersion of soules as if it were but a dreame of vs or in it selfe a toy without their constitution Is this loue Loue enuieth not but 1. Cor. 13. these like nothing well what wee doe but indeed the better it is the more they doe detest it for that they suppose it is the greatest let to hold men from them Therefore here prophane and secure worldlings and Atheists neede not to feare that men painfull and conscionable in their Ministerie yea and conformable in their liues will breed Brownists and further Brownisme no more then the truth can bring forth error or soundnesse corruption properly or brethren in vnitie substantially can breed Schismatikes essentially Indeed by the beames of the Sunne being one the same the earth which the husband tilleth and soweth with good seed in some part bringeth foorth good corne and in another breedeth weedes but the fault is in the earth not in the Sunne or husbandman So of one sweete flowre the Bee gathereth honie and the Spider poyson yet the flowrâ— keepeth it owne nature If by the wholesome doctrine of painfull Teachers some as ill earth be more weedie some as spiders gather poison neither are they nor their doctrine to be blamed But to proceed is this loue Loue reioyceth not in iniquitie it is not 1. Cor. 13. prouoked to anger but these men are glad when wee contend amongst our selues neuer praying for peace nor the welfare of the Ministerie because How men come to bee Schismatikes or Heretikes they do thinke as iudging others out of themselues prouoked to anger that troubles will breede discontentment discontentment setteth heads on working this causeth searching but with preiudice against one part offended searching draweth men to a liking of that by passionate impatiencie which iudiciously in peace they do not loue and so runneth into crooked by-pathes to the hurt of themselues and offence of other Such a spirit of vncharitablenesse neuer was in any of the holy men of God in the Primitiue time who reioyced at the blessings vpon the Teachers and at the peoples receiuing of the Gospell â—ot at their standing in a constitution â—ct 11. 20. 21. 23. In which place is giâ—en a reason of Barnabas his reioycing â—â—r that he was a good man and full of â—â—e holy Ghost vers 24. for indeed men â—â—dued with Gods Spirit good men â—â—ter God will reioyce in good things â—hrist will not quench the smoaking axe nor breake the bruised reed but â—ill check his Disciples for rashly forâ—â—dding one to cast out diuels in his â—â—me because hee followed not them â—â—d wil bid them suffer him giuing this â—â—ason that he that is with Christ is not â—â—ainst him no nor against his Disciâ—â—es though one follow not another so â—â—e it wee all follow Christ And thus â—â—uch for their vncharitablenes against 〈…〉 Perhaps they will say they pray for vs Their loue to vs is but as to strangers out of the Couenant and what speciall thing is that M. Smith â—â—en hartely and professe with protestaâ—â—n that they do loue vs. I thinke they do loue vs but it is onâ—â— in hope or for some by-respect for oâ—â—rwise one of them writeth that cerâ—â—nly he cannot by the Word bee perâ—â—aded that any one of vs hath either true faith or feare of God then how can the truly loue vs in the spirit who iudge tâ—â— bond broken and the communion vâ—lawfull I thinke they doe pray for vs but it to bring vs vnto them so will they prâ—â— for Papists Atheists Iewes and Turkeâ— so will any sect to haue men to come 〈…〉 them They pray for vs but not as visibâ—â— members of Gods Church they wâ—â— not pray with vs that is ioyne to oâ— prayers nor ioyne vs with them Thâ— loue vs but not as in the communion Saints their loue therefore is not bee esteemed of Consider how thâ— iudge of euery one of vs euen of hiâ— that most seeketh in our Church to aâ—uance Religion to liue religiously aâ— haue peace with all men in holinesse much as is possible But doth this vncharitablenes exteâ—â— This spirituall vncharitablenesse is also amongst themselues one to another it selfe only to those which they iudâ—â— without Nay it breaketh out amonâ— themselues euen towards one anotâ—â— in their customarie excommunicatioâ— not onely for notorious crimes in 〈…〉 wilfull and obstinate but euen for ligâ—â— offences in some albeit other obstinâ—â— â—â—n be let passe contrary to the practise â—f the Primitiue Church where wee â—ade neither of such sharpe censuring Reade George Iohnsons book pag. 15. and see horrible sin daubed vp A bodie naturall doth not easily cut off a member though very noysome not after the first meanes bee vsed in the best manner but after long triall of the same what possiblie may be â—or of such partiall dealing that men â—â—ould bee reprehended and that no sin â—â—e suffered to be openly practised who â—â—nieth but that men should be hastily 〈…〉 st out or for and vpon euery light ofâ—â—nce of what nature soeuer albeit the â—â—rtie offending be through ignorance 〈…〉 else of a peeuish nature somewhat â—ilfull we wish it should not be It is â—ot a point of loue so easily to lose a â—hristian member and to cast him to â—â—e diuell iudging him vnworthie to 〈…〉 accounted a visible professor in the â—hurch of Christ I speake not this to lessen sinne or to â—â—lerate it but to stay so great a cenâ—â—e that it bee neither executed lightly â—â—d rashly nor vsed with the rigour of â—â—e law in the vtmost period of the right 〈…〉 censure I may not passe by the witnesse of M. White as I remember â—â—me against them testifying that one â—â—lfe excommunicated another someâ—â—e a very fearfull thing and vnheard amongst men of wisedome and moderation If they did excommunicaâ—â— for sinne it were yet lesse but I maruâ—â— that they will vse this censure the pâ—wer of Iesus Christ deliuering men vâ—to Satan for doing the worke of God which is for hearing Gods word by thâ— ministerie of others which are out â—â— their way though the Preacher deliuâ—â— nothing but the true word of God aâ—â— so as the hearers do receiue much goâ—â— thereby This their practise cannot bee waâ—rantable Search the Scriptures whether there be any word forbidding to heare one that preacheth the true Word only See more pag. 64. from the word of God Trâ—â— Prophets neuer forbad to heare such spake truly Christ neuer condemnâ—â— such as spake the truth in his name fâ—â— want of a constitution the Apostle Pâ—â—â—
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
in the wombe euery way hauing Prou. 29. 18. his measure of perfection wanting only time of birth to be brought foorth by the Church If the Church bring foorth vntimely fruit it is her sinne and a punishment of God for sinne vnto the Congregation Amos 8. 11. II. Is the rule according to which the Church must make a Minister and this is the Lords word from which she may not swerue for as earthly Kings doe make their lawes both for making officers and guiding them in office euen so Christ our King hath ordained rules which must bee kept Iam. 4. 12. Phil. 3. 16. 1. Cor. 4. 6. 17. III. The actions of the Church in â—he Church to do three â—â—ings in the â—aking of a Minister Ordination doe stand in three things also I. After some be presented Act. 1. 23. is in examination that is a trial of the parties whether called of God or no and this is very necessarie lest the Church admit of an vnworthy man and because it is the only meanes to find out a mans worthinesse and lastly because it is imposed vpon the Church none allowed to bee admitted before neither by Gods word 1. Tim. 3. 10. 5. 21. 22. nor yet by our law See the book of Ordination This examination stands in two things 1. In the examination of gifts for the place to which he is to be admitted 2. Of his graces His gifts must be examined according to those things which the place wherein hee must be requireth and God hath commanded Now the office or place of the Ministerie In what things the Ministerie doth consist consisteth principally in the preaching of the Word administration of the Sacraments and praier The first is to be preferred in the first place 1. Because it was the first imposed Matth. 10. 28. 19. 2. It is that which is most necessarie to beget a people Iam. 1. 18. 3. To preserue them coÌ„uerted without which they perish Prou. 29. 18. and therefore the Apostle vsed preaching to the conuerted Act. 20. 7. and it is for them 1. Cor. 14. 22. and not to be despised 1. Thess 5. 20. And the ancient Church of the Iewes had preaching daily in their Synagogues with the word read Act. 15. 21. 13. 15. 16. Nâ—hem 8. 8. 4. It is of the three only mentioned in setting forth a Minister 1. Tim. 3. Titus 1. 9. 2. Tim. 2. 24. 5. Because it is most vrged by the Apostle to be performed 2. Tim. 4. 1. 2. 6. For that the Scripture specially alloweth such and so qualified 2. Tim. 2. 2. 1. Tim. 3. 2. Titus 1. 9. 1. Tim. 5. 21. 22. And if Deacons must haue the mysteries of faith yea if al must be able to be Teachers in some measure Hebr. 5. 12. much more such as are Pastours His graces must be examined 1. His desire and inward motion by asking him of the perswasion hee hath to that place by Gods Spirit 2. His knowledge zeale vtterance by the exercise of his gifts 3. His honest conuersation from sufficient testimonies reporting well of him vpon their owne knowledge 1. Tim. 3. 7. II. In Election whereby one is of I. Electiâ—â— the Church I meane by the Guides and Gouernours thereof separated and chosen from amongst others being found fit Act. 13. 1. 2. and 14. 23. III. After examination and the partie That is requiâ—â—d in a holy â—â—mission chosen out and approoued then followeth admission 1. Tim. 3. 10. and herein are three things required 1. That it be done in the face of the Congregation after the Apostles practise Leuit. 8. 2. c. Act. 14. 23. and 1. 23. and 6. 2. That it bee done in a holy manner they calling vpon the name of the Lord Act. 13. 3. 3. That it be coÌ„summate with imposition of hands an Apostolicall perpetual practise Act. 6. 6. 1. Tim. 4. 14. The Minister thus admitted as a Pastor Wherein the Minister is to approue himselfe vnto the people ouer a flocke hee is to approoue himselfe to the Church in a holy manner and this stands in three things I. In preaching and holding the patterne Titus 2. 7. 8. of wholesome doctrine diuiding the word of truth aright 1. Tim. 2. 15. for sound and wholesome doctrine is a touchstone of a true Minister 1. Tim. 4. 6. Deut. 13. 1. Ierem. 23. 22. So Christ proueth Iohn Baptists Ministerie to bee of God by that which he taught Luk. 20. and so did Christ himselfe by the true word he taught as it is witnessed in Iohn the Euangelist II. In faithfulnesse 1. Corin. 4. 1. 2. which stands in two things 1. In reuealing the whole truth of God according to his measure of knowledge Act. 20. 26. in the manner also as it ought for wee are to speake the word as the word of God as Peter exhorteth 2. In diligent performance of his function Ierem. 48. 10. 2. Tim. 4. 1. 2. 1. Pet. 5. 2. III. In adorning his calling by an honest conuersation Tit. 2. 7. 8. Psalm 50. 16. 17. The Minister thus going on in his When God doth approue effectually of the Ministers made by the Church as his Ministers place the Lord commeth againe and assisteth this Teacher with his holy Spirit to perfect vp the worke making his word by him effectuall in the hearers by binding and loosing their consciences 1. Cor. 14. 24. 25. Act. 2. 37. 47. 13. 48. Ioh. 10. 3. By which he sealeth vp to the Minister his calling 2. Cor. 3. 1. 2. 4. Hee giueth testimonie that he approueth the Churches choice in ordaining him whoÌ„ he had chosen and called From this worke of the LORD follow two things I. That such an one may challenge the What the coÌ„munion is betweene the Pastour and the flocke people to be his flocke and claime his authoritie 1. Cor. 4. 15. Because God by working their conuersion hath shewed to them the seale of his office 1. Cor. 9. 1. 2. II. The people must acknowledge duties due vnto him as a Pastor which stand in sixe things 1. In acknowledging him their Pastor and God to bee with him Matth. 28. 20. and in him 1. Cor. 14. 24. 25. 2. In louing him singularlie for his workes sake 1. Thes 5. 13. 3. In reuerencing him 1. Tim. 5. 17. 4. In obeying him Heb. 13. 17. 5. In praying for him Deut. 33. 11. Rom. 15. 30. Collos 4. 2. 3. 2. Thes 3. 2. 6. In maintaining him sufficiently as shall be both necessarie and also befitting his place and charge 1. Cor. 9. 7. 14. Gal. 6. 6. Prou. 3. 9. And this is the mutuall communion 〈…〉 the Pastor and his flocke by which â—â—ey be tied one to another and thus orâ—â—ined and conioyned Now from all this ariseth the euident â—oofe of that which hath been said that â—â—e are true Ministers of Christ in the â—â—rch of England standing ouer the â—â—emblies first for that they bee called 〈…〉 Christ hauing both good
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
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
although we affirme not as he there slandereth vs that some part of the Scripture is more holy more authenticall or more true then other yet doubt we not to say that some parts are of more vse and more necessarie for men to know then other some Else why doth the holie Ghost giue speciall commendation to some parts more then he doth to other as a Song of Songs Why Cant. 1. 1. 2. Tim. 2. 11. Titus 3. 8. doth hee vse speciall Art in setting downe some parts rather then in other as Psalm 111. and 112. and 119 Why doth he as it were make proclamations and solemne Oyesses before some and not before other as Mark 4. 3. 1. Tim. 1. 15. and 4. 9. And although we doe not hold as they falseslie charge vs Still false accusations in the forenamed pages of their Discouerie that some parts of the holy Scripture are of small moment superficiall needlesse and of no necessitie and such as may be altered and violated without any preiudice and danger to the soule and much lesse that a man who hath obstinately continued in the transgression of some parts and openly taught the same vnto others may be vndoubtedly saued though hee die without repentance But on the contrarie we beleeue and teach that there is no part of holie Scripture which euery Christian is not necessarily bound to seeke and desire the knowledge of so farre foorth as in him lieth yet dare wee not call euery truth fundamentall that is such as if it be not knowne and obeyed the whole religion and faith of the Church must needes fall to the ground For we make no question but that both the penitent Theefe that was crucified with Christ and the Eunuch euen then when hee was baptised by Philip were in the state of saluation though they could not chuse but be ignorant of many truths in religion The only fundamentall truth in religion is this That Iesus Christ the sonne of God who took our nature of the Virgine Mary is our onely and all sufficient Sauiour For first they that receiue this truth are the people of God and in the state of saluation they that receiue it not cannot possibly be saued Matth. 16. 18. Mark 16. 16. 1. Ioh. 4. 2. Coll. 2. 7. Secondly there is no other point of religion necessarie otherwise then as it tendeth necessarily to the bringing vs vnto or confirming vs in the assurance of this one trueth Ioh. 20. 31. Ephes 2. 20. Hebr. 13. 8. 1. Cor. 2. 2. And therefore when the Apostle saith Ephe. 2. 19. 21. that the Church is built vpon the foundation of the Prophets and Apostles his meaning is not to call euery thing contained in their writings the foundation of the Church but that this foundation which we haue spokeÌ„ of is there to bee found and hath witnesse from thence and that all the writings and doctrine of the Apostles and Prophets doe bend vnto stay and rest vpon this one truth as the walles in the building doe vpon the chiefe corner stone Lastly al the knowne Churches in the All reformed Churches giue testimonie vnto vs. world acknowledge our Church for their sister and giue vnto vs the right hand of fellowship This H. Barrow and Iohn Greenwood denie in the 14. page of their Refutation but they name not any one Church that maketh question of vs. Indeed some of them affirme that we want some parts of the discipline which we haue not yet as they thinke so thoroughly receiued as wee should haue done but whether wee were the true Church or no neuer was there yet any reformed Church that made question Yet are they well acquainted by our bookes by the report of such as haue trauelled from hence and sundrie other waies with our doctrine and Liturgiâ—â— Neither doe they only forbeare to shew their dislike to vs or are content to preserue societie with vs which happily through humane infirmitie they might doe vpon sinister respects though they approued not of vs in their iudgement but they doe also hold and teach that what people soeuer hath so much as we haue is the true Church though their wants be as great as ours are iudged to be Now when we alleadge for our selues Which strongly argueth that we be the true Church the testimonie of the Churches we doe not thereby as these men fondly conclude in that 14. page of their Refutation make the words of men the foundation of our Church nor doe we vse this as our only or chief defence whereby we seek to approue our selues either vnto the Lord or to the consciences of his people but such an argument wee hold this to be as in the due place hath much force in it and as God himselfe hath sanctified for a principall helpe in the deciding of controuersies in this kinde The Apostles vse to alleage it as a matter of comfort to theÌ„ whom they write vnto that the Churches of Christ do salute theÌ„ Rom. 16. 16. 1. Pet. 5. 13. that they were famous and had the testimonie and good report of the Churches Rom. 16. 19. 1. Thes 1. 7. 8. 3. Ioh. 6. 2. Cor. 8. 18. 19. 23. 24. S. Paul though hee receiued not his calling either from men or by men Gal. 1. 1. nor was any whit inferiour to the chiefe Apostles 2. Cor. 11. 5. yet doth hee alleage for the credit of his ministerie that three chiefe Apostles approued him and gaue to him the right hand of fellowshippe Gal. 2. 9. yea hee sought also their approbation and feared that without it hee should haue runne in vaine Gal. 2. 2. And which is yet more hee seeketh to winne commendation and credit euen to those orders which hee by his Apostolicall authoritie might haue established by the example and iudgement of other Churches 1. Cor. 7. 17. and 11. 15. and 14. 33. 16. 1. If these Churches that were planted by the Apostles themselues might take comfort in the good opinion that other Churches had of them may not wee much more If the ministerie of Paul and the orders hee prescribed to the Church receiued further credit with the people of God by the approbation of other Churches shall not the testimonie of all other reformed Churches giue some credit to the ministerie and orders of the Church now The doctrine word of God though to speake properly it receiueth authoritie only from it selfe and the Spirit of God yet hath it euer been the rather receiued by men for the testimonie that the Church hath giuen vnto it So our Sauiour saith that Wisedome is iustified of her children Mat. 11. 19. And although he affirmeth that he receiueth not the record of man Ioh. 5. 34. yet in respect of the saluation and good of men hee iudged it necessarie that Iohn Baptist should giue testimonie vnto him Ioh. 1. 7. 8. and 5. 33. 34. Now if this one thing furthered the damnation of the vnbeleeuing Iewes that they would not heare nor receiue