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
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
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
corruptions make not a false Church or els they were in a true constitution as if the meanes which they had and mighâ— vse to remedie sinne should make their state lesse euil though sinnes were committed and the remedy not applied and other places more sinfull for want oâ— such a constitution and yet fewer by manie and lesser sinnes by farre be there coÌ„mitted publikly and as if a constitution after their frame made good to â— man his standing in a Church full oâ— great wickednesse and the want thereof vtterly condeÌ„ne him in another though in life and doctrine no such error bee amongst them by many degrees But when this constitution is truly defined which yet they haue not that I can finde whereof it standeth they shew but haue not defined it and so made manifest by the plaine truth of God the â—â—arenes and excellencie of this miraculouslie working constitution it shall be â—mbraced with due regard Obiect the reformed Churches why To an obiection made of a Church Constitution they ioyne not with them which are constituted they denie not the constitution though as you heard Barrow and Greenwood did whose iudgement is not disclaimed as an error yet in any of their writings but by their practise approued howsoeuer these do not oppose against the constitution but answere that they haue their corruptions Thus like nimble Squirrils they skip from one tree to another to saue themselues from being taken name corruptions they skippe to constitution tell them of constitution they will tell you of corruption So as by all this we see it is not possible by reason Scripture conference Correction for instruction to these men is the may of life A head gathered whether the companie be Ciuill or Ecclesiasticall cannot be dissolued but by violence Experience the Schoolemaster herein or testimonie of the learned to giue any of them satisfaction but this they must haue because they will haue it that our Church is to be forsaken because of a false coÌ„stitution and the constitution of other Churches because oâ— corruptions What must follow hereupon but this that all must come to them as the onely Church truly constituted and without corruption with condemnation in these respects of all Christendome But farre be it from men of godly wisedome moderate zeale and sound learning so to iudge and so farre to oouershoote themselues VI. Reason is their sinne of railing The sixth sin is the sinne of rayling c. and scoffing yea and I may truly addâ—â— Henry Barrowes blasphemies who hath egregiously abused all our holiest exercises of religion taunting euery state and order in the Church and in thâ— Schooles of learning amongst vs. Anâ— that the spirit wherewith hee was led may appeare not to haue been of God who vtterly condemneth such dealing 1. Pet. 3. 10. 11. Psal 34. 13. Iude v. 9. Titus 3. 2. Exod. 22. 27. Act. 23. 5. Ia. 1. 26. will as briefly as I can set downe the â—utrage thereof as it is here and there dispersed in his booke of Discouerie by which whatsoeuer he discouered of oâ—her he laid open a strange spirit ruling â—n himselfe Bishoppes hee calleth Antichristian proude Prelats the taile of the beast Their stile Iohn by the permission of God and power of the Diuell Bishop of such a place The hands of a Bishop â—n ordination he calles Simoniacall In â—â—is saying Receiue the holy Ghost hee â—aith he breatheth on them an vnholie Ghost The Bible in the Bishops hands â—ee calles a bybell And that they cast â—ut by the power of Satan Yet Master â—mith on the Lords Prayer first acâ—nowledgeth them to bee officers of Christs kingdome called ruling Elders â—econdly that the King hath authoritie â—o substitute such Ecclesiasticall Magiâ—â—rates according to the Word for Church policie Thirdly that they may â—xercise iurisdiction visite Churches â—nd ordain Ministers pag. 91. And what â—ore allowed them by our law Patrons hee termes The great Baals or Lord Patrons All Ministers hee calles Priests in scorne and Deacons halfe Priests And not here with content he miscalleth and raileth vpon Ministers most spitefully and so as cannot bee but hatefull to all that truly feare God calling them Baalamites Cananites Babylonish Diuines Egyptian Inchanters limbes of the Diuell Others not of his straine he tearmetâ— them dangerous and pestilent seducers sectarie counterfeit preachers miserable guides treacherous watchmen sworne waged marked souldiers of the beast Scorpions disguised hypocrites rauening wolues deceitfull watchmen foolish and presumptuous shepheards pernicious deceiuers Sycophants Angelâ— of hell bright starres of the smokie Egyptian fornace and such as liue moâ—â— religiously amongst vs hee scornes aâ— much as any other and goeth further and saith that vpon them are the vtter most deceits and effectuall delusions oâ— Satan Our diuine exercises and godly fruits of faith he blasphemously scoffes at Set prayers he tearmeth the smoke of the bottomlesse pit And yet Master Paterne of true prayer Smith in the same booke in the Epistle â—o the Reader saith first that a set forme of prayer is not vnlawfull Secondly he professeth his dissent from them of the separation Thirdly he saith that hee is â—erely assured of the truth of that he affirmeth And touching the Lords Prayer pag. 33. he first calles it a platforme of prayer Secondly a prayer and the best â—hat euer was made pag. 181. Thirdly â—hat Christ did pray it pag. 33. and 179. Fourthly hee that vseth the words and matter of the Lords Prayer prayeth well pag. 181 and after petition made â—o God may end conclude his prayer with the Lords Prayer He was verely assured of this truth then and now disâ—laimeth that verely assured truth Reader when may any rest on his iudgement and assure himselfe of his assuâ—ednesse Other prayers made he calleth long Pharisaicall and abominable Preachings preachments and sermocinations The Preachers deliuerie of the word hee calles the distilling and dropping downe of old parables from his mouth His time of preaching disputing to an houre glasse The pulpit he calleth a prescript place like a tub Solemne fasts he nameth hypocritish fasts and a stage play where one plaieth sinne another iudgements another repentance and the last Gospell The singing of Psalmes he calleth harmonizing some pleasant ballad oâ— some Psalme in ryme The congregation singing together hee likeneth to fowles as Vultures Crowes Gleades Owles Geese and to beasts as Leopards Beares Woolues Foxes Swine Dogs and Goates The receiuing of the Sacrament oâ— the Lords Supper he termeth a two penie feast and when the Minister debarreth any from the same hee saith theâ— Master Parson taketh his pastorall staffe or wooden dagger of suspension bâ— which hee keepes such a flourishing as flies can take no rest Yet Master Smith pag. 95. expounding the second petition saith that there the Ministers are prayed for that they may faithfully execute their office part whereof he maketh suspension All the whole worship of God with vs is called Idolatrous and all of vs
that the parables so interpreted is true if they consider well themselues what is before spoken truely of them and also the accusation of George Iohnson and M. White which hee saith hee hath prooued against them VI. That the power of Christ that is authoritie to preach to administer the Sacraments and to exercise the Censures of the Church belongeth to the whole Church yea to euery one of them and not the principall members thereof This opinion is indeede the first A. Answere B. C. of Brownisme whereupon they build al the rest of their vntrueths And â—â—pularitie â—â—e first prinâ—â—le of Browâ—â—me which â—â—ing laide â—â—ey build â—ereon their â—â—aration of this they inferre the audacious boldnesse for euerie meane person to take in hand to interpret the Scripture to censure the whole Church and to excommunicate it which they call lesse odiouslie but all one in substance if this bee marked separating from the same This is their owne iudgement in which miserable error poore soules are inwrapped for that it carrieth with it a great liberty to flesh and bloud and giueth great power to one man more theÌ„ our Church alloweth to anie Bishop in England Hence doe they conclude that by one If this sixth positioÌ„ be maintained what things necessarily will follow thereupon man all the assemblie is polluted for that euerie man hath authoritie to proceede against him which if it be not done euerie one partaketh with the offenders sinne and so is defiled Hence they gather also that it is not onely lawfull to separate from that assemblie where wicked men are but also ought so to doe vnlesse they can cast them out Hence also it is that two or three gathered together must bee a Church which hath the whole power of Christ and may presently make them Officers and vse the discipline of Christ for this their position containeth thus much that a company gathered as they say into the name of Christ by a couenant made to walke in all the waies of Christ knowne vnto them such a companie hath in it authoritie to ordaine Ministers and Officers to preach administer the Sacraments and vse the censures yea euery member of them hath this power with the rest but yet for order sake onely some are chosen by the whole thereunto but the power of this is in all and euery of them so as in want of speciall men any one the fittest chosen may performe that worke This is the ground of their out-breaking from al the Churches in the world which pleasant baite offered hee that doth greedily snatch at must of necessitie swallow the hooke with euery falsehood hanging thereupon his populariâ—â—e is But this their assertion is I. Contrary to the order which God 1 Contrarie to Gods order â—nder the law established before Christ both before the law and vnder the law before the power of gouerning was in the chiefe the first borne Gen. 4. 7. 25. 31. Num. 3. 12. till Leuites were chosen Vnder the law the Lord himselfe selected the Tribe of Leuie to take the charge of the congregation which power was theirs not receiued from the people but giuen them from God by Moses the people being commanded they onely approue the Lords appointment Num. 2. 6. 12. Leuit. 8. 2. 36. This gouernment continued all the old Testament time of this I hope there is not doubt II. It is without warrant of Scripture 2 Without warrant in the Apostles time during all the Apostles daies for this is general euery where that the bodie of the congregation attempted nothing of themselues but alwaies Church matters were begun gouerned composed by the Apostles Act. 1. 15. 23. 24. 25. 6. 3. 6. 14. 19. 20. 23. 1. Cor. 5. 3. 5. neither can any one instance be giuen to the contrarie in all the new Testament only they were made acquainted with that which concerned them all Act. 1. 15. a libertie was granted theÌ„ by the Apostles then to chuse officers onely to present them to the Apostles but they neuer made any themselues Act. 6. 3. 6. 14. 23. III. It is flatly against Christs commission 3 Against the commission of Christ granted to his Apostles and other succeeding them granted to the Apostles and those which succeeded them Matth. 28. 19. 16. 19. Ioh. 20. 21. 22. 23. Mark 13. 34. which as before is shewed they did practise and in their absence committed the same not to the body of the people but to the chiefe Ministers of the Gospell as to Timothie 1. Tim. 1. 3. 3. 14. 15. 5. 21. 22. And to Titus Tit. 1. 5. And this was to continue in the persons succeeding them for euer as is euident by the charge imposed on Timothie to continue euer which could not bee in his person but in other following in his place 1. Tim. 6. 13. 14. Therefore that place of 1. Cor. 5. 4. 13. though spoken generally must bee vnderstood of the Elders or chiefe Officers of the Church as may appeare 1. Cor. 2. 6. And all that can bee gathered from that place for the bodie of the Church is but this that it be done with their knowledge publikely when they meete together in the open assemblie as the fifth verse meaneth IV. It is most apparent Ephes 4. 4 â—he place of â—â—e Ephesians against it 11. 12. that Christ ascending vp gaue gifts for preaching administration of Sacraments and gouernment vnto some sorts of men who are set out there and plainely distinguished from the other Saints the bodie of the Church The Church is compared to a bodie Ephes 4. 12. Colos 1. 18. for euen as a boodie speciall members giuen it of God and endued with speciall vertues in theÌ„selues which the body doth not bestow vpon them as the eies to see the tongue to speake the hands and feet haue their proper offices all for the good of the bodie yet haue not these speciall properties from the bodie but from God so is it with the Church which hath speciall Officers receiuing their power from Christ by such meanes as God hath appointed not from the Church And therefore both here in the Ephes 4. 11. 12. the principall members with their gifts are plainely distinguished from the bodie as receiuing their gifts from Christ for the Church and not from the Church that is the bodie of the Congregation To which he neuer said go preach nor euer committed his power of gouernment vnto the same as is manifested in the former reason And is as plaine as is the shining of the Sunne in the firmament of heauen to such as either are not blind or wilfully shut not their eyes from seeing V. It is neuer to bee found in all the old TestameÌ„t that the people but Princes and Ecclesiasticall Gouernours men 5 〈…〉 Word â— not lay gouernâ—â—t vpon people â—â—her reproâ—â—h them for 〈…〉 reforming â—â—gs amisle â—â—t the chiefe â—â—uernours whom it â—â—s to reâ—â—rme â—â—ow
Matth. 8. 17. is to be â—â—pounded â—â—d the reaâ—â—ns why in authoritie were reproued for suffering holy things to bee abused Ezech. 22. 26. 1. Sam. 2. 27. 1. King 13. So in the new Testament Matth. 23. Reuel 2. 1. 8. 12. 18. 3. 1. 7. 14. No mention in these places is made of the people Therfore must that one place 1. Cor. 5. bee expounded by all these places and the whole course of Scripture and practise of Gods people from the worlds beginning and so Tell the Church Mat. 18. 17. must be vnderstood Tell the Gouernours the chiefe Officers of the Church and that it must be so expounded thus it is euident 1. Because Christ must herein be expounded either as the practise was theÌ„ or as he appointed it by giuing his coÌ„mission to some afterwards else was hee not then vnderstood neither can now be and we reade not of any that did so practise after the letter but after this exexposition Now the authoritie was theÌ„ in the chiefe Gouernours and not in the bodie of the people as appeareth in Ioh. 9. 22. 12. 42. 16. 2. And the commission was giuen to certaine men I haue declared not to all and Cloes complaint is made to the chiefe Gouernour the Apostle and not to the bodie of the people 2. Cor. 1. 11. Therefore it is rightly thus expounded 2. Our Sauiour hauing spoken in the third person Tell the Church when hee commeth to ratifie the authoritie to be committed by him to his Apostles after for the benefit of the Church hee turneth his speech to the second person not saying what it shall binde c but what you shall binde and loose to wit for the good of it c. 3. Hee speakes also of a few two or three gathered together meaning therby the officers of the Church and not al the bodie of which he would haue spoken had hee by Church meant indeede the bodie of the congregation 4. In the 19. verse he establisheth the authoritie of a few for the good of many the officers for the Church for hee saith If two of you shall agree c. whatsoeuer they that is the Church shal desire it shall be giuen vnto them where is also a plaine difference in change of the person againe betweene the officers of the Church and the Church complaining to haue things reformed 5. It is necessarie to take it here figuratiuely 1. it doth agree to the practise of the Iewish Church from whence it is held that the manner of gouerning in the Church is fetched 2. For that as you haue heard it agreeth to Christs commission giuen 3. For the other reasons before going and the rest following 4. For order sake and to preuent confusion for as the prouerbe is That which is all mens is no mans whereupon ariseth great carelesnesse in seeing vnto such things as are all mens in publike as experience teacheth both in Church and Common-wealth yea by it pride and thereupon contention insueth 5. To auoide the absurdities which else would necessarily follow out of the text if the word Church should not be expounded figuratiuely First because then all the whole Church must speake to the partie offending for it is said if hee will not heare the Church by which it is plaine that there by Church is meant such as must speake to the partie how can hee else heare But the whole Church cannot speake ioyntly that were confusion contrarie to the commandement 1. Cor. 14. 40. nor seuerally one by one for then women must meddle in the Church censures speak in the congregation which is contrarie to 1. Cor. 14. 34 for they bee members of the Church and it is not the whole Church without theÌ„ and yong youths children and seruants and if these are not to bee vnderstood by the Church then necessitie compelleth to take the word figuratiuely the part for the whole and if one part may be left out why not another and so leaue out many vntill the principall and chiefe of the congregation be taken who are chosen by the rest and may well bee the mouth of the rest and stand for the whole Church Secondly for that in the 19. verse our Sauiour should then crosse himself who giueth to two or three that is to a few the authoritie which belongeth vnto all for it is not enough that two or three agree to a thing where all haue a right but that all or at the least most should yeeld their consent and approbation to the thing that is to be determined Sixtly if the word Church bee not taken here figuratiuely then it followes first that the Corinthians offended being al commanded to deale with the incestuous person 1. Cor. 5. 13. and yet but some of them did proceede against him 2. Cor. 2. 6. Secondly the Apostle S. Paul should offend who vpon the complaint of Cloes house did not waite for the Churches consent but of himselfe absent from them considered of the matter iudged of it and determined what to bee done for it is said I haue determined already vers 3. and commands his sentence to be executed there in the open congregation Thus we see the figuratiue speech good and warrantable Christian Reader with reason be satisfied Seuenthly this is the iudgement and the practise of all reformed Churches And let not men maruell that the officers should be called the Church for first it is no vnusuall speech to put the name of the Act. 15. 3. whole vpon the part and this to bee taken for the whole Secondly a companie no where is called in all the new Testament a Church Christian families excepted but then wheÌ„ they haue their officers otherwise they are called beleeuers disciples but not a Church but Note this place Act. 15. 22. 23. only in Act. 14. 23. by anticipation as heauen and earth are so called before they were Gen. 1. 1. Therefore if the officers giue to a companie the denomination of a Church what great maruell is it that by Church may be meant the Officers or Gouernours Thus wee see the truth contrarie to their assertion plainly prooued which cannot be wrung from me but only by obiecting certain incoÌ„ueniences which Certaine Ministers haue answered master Smith herein who hath their answere which he hath not answered againe as yet would follow hereupon to the hurt of the Church But such peremptorie assertions and of such consequents as they are now made euen the matter of saluation or damnation are not to be maintained with deceiueable conclusions so I call them for that men not warie may be easily mislead by them neither can an absurditie dissolue an argument nor inconueniences whatsoeuer ouerthrow the truth of God It is not for man to dreame of making better in any sort the way of the Lord which he hath set downe let the inconueniences and discommodities which man can imagine thereupon insue how many or of what sort soeuer but whilest these men doe
their owne heart and not truly out of the mouth of the Lord and herein they goe on obstinately and will not heare the Charmer charme he neuer so wisely Besides how can their Teachers bee preferred so to be heard as Ministers of Christ before our Ministers God hath giuen no seale to them of their ministerie they conuert none to God but peruert simple honest hearts alreadie conuerted and doe steale away our labours in the Lord. When the Lord Iesus hath abundantly blessed his people here in conuerting them by our ministerie yet are some so foolish amongst vs as they will neither be moued by Scripture reason their own feeling nor Gods visible testimonie by his blessing vpon many to yeeld to the truth which wee bring if it crosse their course any way But in preiudice of our Ministerie in hatred of our course and too great a conceited loue to their owne deuised way they contemne and reiect the iudgement of both learned and godly men amongst vs as either blind not hauing their eyes as yet opened or put out againe by the god of this world if so be a man know Why they dare coÌ„demne men so much that knowe their way and set themselues against them their way and will not ioyne himselfe with them For they doe take for granted that hee which knoweth their way must needes know it for the way of the Lord vpon which false imagination they doe presumptuously censure and dare boldlie condemne men which know the same and either do speake or write against it as men should or else yeeld themselues and giue the cause IX That it is not lawfull to ioyne in prayer with any of vs that is though they will pray for vs yet will they neither ioyne vs with them in their prayers nor approue of our praying for them What can they doe more against or lesse vnto a Iew Turke and Papist for these will they only pray for and no more do they for vs. If they hold any of vs the children of God then our Sauiour hath taught them to ioyne vs with them in prayer and to say Our Father with vs. X. That Ministers may not celebrate mariage nor burie the dead This they say but without Scripture XI That Ministers should onely liue of voluntarie contribution and not either of set stipends or tithes This is against the wisedom of God who allowed a setled maintenance vnder the Law and there is nothing against it in the Gospell XII That our Churches ought to bee raced downe and not to be imploied to the true worship of God The maine reason for this assertion is by making equall Paganisme and Antichristianisme which being taken for granted they do vrge the Scriptures in the old Testament vttered against the Heathen Temples to race downe our Churches But there is great difference betweene Antichristianisme and Paganisme for this was the worshipping of a false god and without any profession of the true God but the other worship the true God and hold many truthes of God Paganisme was wholly without the Church but Antichrist sits in the Church of God so as the Church of God had a part in those things when they were built to keepe possession for Note this the Lord in his creatures which they did abuse to idolatrie and false worship and therefore there is more cause to purge them holding the right which we haue by the godly before vs in theÌ„ then to race them because the wicked did abuse them But grant there be no difference yet it must be proued that our Churches were built by Antichrist before we pull them downe else all the Scriptures alledged are but misapplied And thus much of this and all other their Brownisticall opinions which I here haue set downe by themselues to acquaint thee with them that so thou maist discerne and iudge of that their way by it selfe and the difference betweene it and all other Churches which I wish thee to discerne wisely and iudge of rightly If they tell thee of a false Constitution and false Ministers will them to prooue first their confused popular Gouernment and their owne false ordination of Ministers If they tell thee of corruptions vrge for that M. Whites testimonie against them herein and also the witnes of George Iohnson who herein If thou canst possiblie get his booke is to be beleeued as a full Iurie against his brother against the Elders and against other of them for this man continuing one in that way yet layeth to their charge such vnnaturalnesse such pride crueltie partiall dealing such deceitfull shiftings such monstrous vncleannesses such obstinacie and wilfull vnreformablenesse such scorning of those that reproue them laughing at and reuiling the partie offended such Popelike censuring and excommunicating as obseruing all the particulars which he specifieth looke what they seeme to condemne amongst vs as insupportable they immeasurablie therin exceed amongst themselues Oh my friend wilt thou so abhorre thine owne mother for her waÌ„ts failings as thou canst be content to embrace voluntarily a stranger so full of such transgressions vnnaturall and foolish strait harted are such and not men of a tender conscience If they do propound vnto thee the state and gouernment of reformed Churches tell them it is not their cause and nothing at all to make good their way from which they differ essentially else did Barrow very ill to make a mock of their maner of gouerning Let them as men separated from all Churches shew their priuate differences from the same and let them not obiect vnto thee Corruptions nor the constitution of the reformed Churches as if that were their sole cause as by their seuen questions propounded they make men beleeue but will them to manage their owne standing so from all Churches else cease to heare them and bee not indirectly â—ead at vnawares into their by-path and singular course from al other See I pray thee and consider Before I conclude one thing let mee Johnson against Iacob put you in mind of when they say wee are no true Christians and that we are a false Church they vse to say in such a standing in such a state as wee are thus and so Where note well that onely respectiuely we are so but not otherwise By which course of respects no calling might bee good no man honest noâ— Church true no person a Christian none faithfull nor in the way of life But who do thus hauing loue and charitie in them consider men so only seeing the euils and condemning men for corruptioÌ„s but not any way approuing of their graces This is not after God who wheÌ„ respectiuely hee considered of a miâ—â— companie for some good doth call all good Numb 23. 21. for some Saints call all Saints 1. Cor. 1. 1. But these men do condemne very godly men for some respect externally coÌ„sidered vpon them not in them nor from them If we do consider godly men and true Churches respectiuely wee are bound