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
by Gods example by the practise of the Apostle and by the Christian rule of charitie more readily to marke the good in thē to commend it and approue them the◠to see things amisse only to condemn◠them and all the goodnesse in them Such as haue charitie without suspition and true vnfained loue with commiseration cannot deale so vnchristianly The miserie of these times but these graces are farre to seeke now therefore doe men on all hands iudge of euery thing peruersely this will they allow and that again will they not like humorously That which may be iustly well done without offence there at will other bee vniustly offended Things doubtfull men take sinisterly yea they dare censure what they neuer saw Condemne as ill what they knew not suspect where they haue no cause gainsay where there ought to bee no contradiction partiall to themselues and rigorous towards other Authoritie will rule thus and so subiects will obey with exceptions iudgement from the word is not so much a Guide as will and affection in too many are made Masters These be ill daies and contentious and times vnhappie in which men either will doe that they will doe of themselues and dreame of an ipse dixit or els fall to humour parties not simply receiuing a loue of the trueth for the trueths sake and so come to partakings which doth but increase contention till all come to confusion except the Lord in his great mercie preuent the same and that he doe turne vs all into a more moderate course and there keepe vs which I beseech him to grant for his Fatherlie mercie sake Amen Godly peace is a good possession and the way measured by the rule of the golden meane is the peaceable path euen that I doe wish which herein I aime at and desire all to seeke after Euen so and no more Wisedome with charitie patience with contentation honour with humilitie wil by Gods help bring vs all to vnitie FINIS CERTAIN POSITIONS HELD AND maintained by some godlie Mini sters of the Gospell against those of the Separation and namely against Barrow and Greenwood THat the Church of England is Our Congregations are true Churches for a true Church of Christ and such a one as frō which whosoeuer wittingly and continually separateth himself cutteth himselfe off from Christ wee doubt not but the indifferent Reader may be perswaded by these reasons following First we enioy and ioyne together in 1 We haue and ioyne together in the vse of the preaching of the Gospell and administration of the Sacraments the vse of those outward meanes which God in his word hath ordained for the gathering of an inuisible Church For proofe whereof wee alleadge that the meanes which wee vse and enioy haue been effectuall to the vnfained conuersion of many as may appeare both by the other fruites of faith that may bee found amongst vs and by the martyrdome which sundrie haue indured that were members of our Church and had no other meanes of conuersion then such as wee haue Yea euen these men who iudge so hardly of vs now are able to witnesse with vs in this case that if there bee any true faith and sanctification in them though it be much increased as they thinke since they left vs yet it was begun and bred in our assemblies Secondly if these places of the holie Scripture Mat. 28. 18. 20. Eph. 4. 11. 14. be well examined it will be found that the meanes which Christ ordained for the gathering of an inuisible Church are the very same which we inioy euen the preaching of the Word and the administration of the Sacraments That which Henry Barrow saith against vs in this point page 160. of his Discouerie viz. that there is not any one thing among vs either in order or administration according to Christs Testament shall be hereafter disproued when wee shall come to iustifie our ministerie of the Word and Sacraments against their arguments or obiections whatsoeuer Now that this is a good an infallible Which is an infallible note of a true Church argument of a true Church appeareth 1. Because there can no people be named that hauing these meanes may yet by the word be euicted not to haue been the true Church The Papists indeed brag of these meanes but without cause for the doctrine of faith is not preached amongst them but oppugned and consequently they cannot haue the true Sacraments which are seales of that righteousnesse which is by faith 2. The Scripture euery where speaketh of the preaching of the Word and the administration of the Sacraments as of priuiledges peculiar vnto the church of God a Rom. 3. 1. 2. 9. 1. Psal 147. 19. 20. So while the Iewes onelie were the Church these priuiledges were restrained to them and neuer made common to the Gentiles till the partition wall being broken downe they also were incorporated to the Church of God b Mat. 10. 5. 6. Act. 11. 19. 13. 46. 47. So the Prophet saith that this should bee the reason whereby the Gentiles were moued to ioyne thēselues vnto the true Church because there no where else the ministrie of the word was to be foūd c Esay 2. 2. 3. Secondly our whole Church maketh 2 We make profession of the true faith profession of the true faith The confession of our Church together with the Apologie thereof and those articles of religion which were agreed vpon in the Conuocation house in the yeere of our Lord 1562. whereunto also euery Minister in the land is by law bound to subscribe so farre foorth as they concerne the doctrine of faith and of the Sacraments doe proue this euidently for how shall wee better iudge of the faith which our Church professeth then by such euidences Many Papists and Atheists are in our land wee grant and many ignorant and wicked men besides who make not so cleere and holie a profession of the true faith as they should but that our Church accounteth any one for her childe or member who either denieth Christ or professeth any other way to saluation then faith which worketh by loue or who doth not professe this faith in some measure that doe we confidently denie Now this reason also hath force sufficient to proue vs the Which is enough to proue a true Church true Church For as true faith in Christ is that which giueth the life and being to such as are effectually called and so become members of the inuisible and elect Church so the profession of true faith is that which giueth life and being vnto a visible Church Vpon this profession we finde many haue been incorporated into the visible Church and admitted to the priuiledges thereof euen by the Apostles themselues Act. 8. 37. 38. 16. 31. 32. 8. 12. Yea euen Simon Magus though he neither had faith nor the spirit of God yet because he made profession of faith was iudged a member of the
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
detestable vncleannes as M. White mentioneth in his booke This I note not that I thinke any Church can be pure or that there is any sinne which the diuell may not draw some into who make faire professiō or that the whole assemblie there doth allow such it is far from me so to thinke but I therefore note it as Gods testimonie with vs where abiding truely fearing God or but making an apparent shew thereof hee doth so preserue vs heere as we cannot be tainted though no such watch bee kept one ouer another as were to be wished with such euils as men that forsake vs with such condemnation as they doe who entertaine that way do often dreadfully fall into What is this but a likelihood of the Lords witnessing against them Besides this befalling some there is an euill the Lord open their eyes to see it which hath seased vpon most of th◠generallie not onely that they cannot apprehend these things but also herein that as soone as they bee entred into that way they are so therewith bewitched that I may so say as they bee nothing like themselues in what was laudable and good in them before humble and tractable then proud and wilfull before they can feele the Word worke after if but inclinable that way then they iudge the Minister to haue Reade Doctor Downames Epistle to the Reader before his second Sermon lost the power of his Ministerie because they themselues are in affection altered blaming the Teacher when they are in fault themselues They can with vnderstanding standing discerne betweene cause and cause reason reason but thē they lick vp al which commeth from themselues as Oracles be they neuer so absurd As to thinke that the spitte was the Altar wherupon the Passeouer was sacrificed That there was no conuersion in a true Church when indeed there is conuersion to sanctification though not to open profession of Christ That priuiledges and properties are all one That one man hath all the power of Christ and right thereto as the whole assemblie That godly men cānot chuse them helpers to further their saluation if any one open offender do ioyne with them therein That if one man depart after the manner from one Church for corruptions and so from all the true Churches in the world which are corrupted the true Church doth remaine in him only And many such conceits taken vp as truthes with greedinesse when most manifest verities of God confirmed by sound reason and explained by most euident similitudes cannot be apprehended as either tasting of truth or reason What is this but a spirituall besotment Before they bee in that fraternitie they can feele in thēselues liuely markes of the children of God and can iudge so of other and so imbrace them but then afterwards they can be content to be perswaded against former faith and sensible feeling to thinke that neither they themselues had nor any other out of their way hath any outward markes of the children of God so do fall into vtter dislike of their owne former graces the goodnesse of God in other and the power of God working by our Ministers and all for that they be not within the compasse of their parke as if a Deere had lost his shape for not being within the pale where perhappes hee should be Is not this a spirituall foolishnes If their way which in euery particular they hold is as much knowne to me as our way is to them should bee so abhorred of vs and euery good thing of ours therein as they do vs and our way only vpon the good liking of the good mercies of God which we doe possesse I should thinke verely God had depriued vs of common reason as not discerning betweene good and euill and might looke for a fearefull curse for calling euill good or good euill as they do the best things we haue because of corruptions VII The ill successe it hath had these VII Likelihood It hath had ill successe very many yeeres being no more increased The increasing of God is not so for it is like Isaacs increase hundreds for one and that in a short time if hee begin to set men on work We see his hand with Luther most miraculously when he began the Lord in larged his people mightily but these haue bin here and there vp and againe cast down and haue gotten no sure footing by the special power of God See how the Lord assisted and managed his truth when hee raised vp instrumēts not ordinarie as these would be held who onely haue a toleration in another countrie where the enemies of Israel left not Egypt without Pharaohs leaue nor the Iewes Babylon without Cyrus consent Iesus Christ blasphemous Iewes and other Heretikes may be as well as true Christians which course as wee neuer read vsed of God to raise vp men in one nation and gather them to carrie them into another of a strange language as Ezechiel speaketh chap. 3. 6. and that without either leaue or compulsion in many so will he neuer blesse such new deuices held vp with such waies and meanes To conclude they leaue rather a curse They hinder the word where they come a curse not a blessing doth follow where they arise M. R. then a blessing where they come so as good things little prosper after them They are like a scorching flame swinging where it cōmeth that the growth of things are hindred by it So said one that is now amongst them before hee went that way thus can men so obserue and discerne before and be blind afterwards And thus much of the likelihoods that the way cannot bee good which I will conclude with that godlie Hezechias prayer 2. Chron. 30. 18. Now the good Lord be mercifull vnto him that prepareth his heart to seeke the Lord God of his fathers though he be not clensed according to the purification of the Sanctuarie And the Lord heard Hezechias and healed the people Euen so now Lord Iesus Amen Reasons not to runne that course NOw follow certain reasons of more Reasons not to runne that course force then bare probabilities to keepe men backe from that way I. Because of the great euils which The entrance is very sinfull and cursed insueth vpon the first entrance thereunto which are especially two I. Is not onely an vtter disclaiming and condemning of corruptions and the notorious wicked for which who doth not lament mourning also as did Dauid Psal 119. 136. that men keepe not Gods law but also a forsaking of all former Christian profession amongst vs. Thou must cast off that word here with vs which made thee aliue also the faithfull messengers of God the Fathers 1. Cor. 4. 9. which begat thee who haue the words of eternal life and whither wilt thou goe yea thou must renounce al fellowship of the godly here who haue been formerly approoued of thee and such as haue receiued fully as good testimonies of Gods mercie and
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
Mordecaies time â—iding in Babylon IV. I aske whether Christs kingdome be not spirituall and inuisible aâ— so Ioh. 18. 33. and 10. 16. IV. That all not in their way are witâ—out IV. Error and doe applie against vs 1. Cor. 5. 1â— Ephes 2. 12. I. These places are meant of such â— Answere neuer made so much as an outward prâ—fession of Christ Iesus at all II. They cannot proue by the Scriâ—ture that wee are a people without they will expound this scripture phraâ—â— without by the scripture laying by tâ—â— forgeries of their owne braines III. God almightie hath witnessâ— God hath visible communion with vs and we with him allo that we are his people 1. By giuing vs his word Psal 1â— 19. 20. and Sacraments 2. By his effectuall working the by Iere. 23. 22. therefore herâ— the voice of the Son of God Ioh 25. and the words of eternall 〈…〉 whither theÌ„ shall we go Ioh. 6 3. By his most strange and mirâ—â—lous deliuerances of vs from the â—nemies of his Gospell a proâ—â— of God to his people Leuit. 26. Deut. 28. 7. Yet they regard not the mercieâ— â—â—e Lord but maintaine so stiflie this They like it that we call them brethreÌ„ but they will not so account vs. â—rosse error as they hold not themselues â—ound to admonish vs as brethren but â—â—ey may let vs alone as men without â—â—cept it bee to get vs to them as they â—ould doe euen Turkes and Iewes and â—et they like well that wee should call â—â—em brethren a strange imagination â—n they bee our brethren and wee not â—eirs What reason there is to like the â—e and to dislike the other I leaue to â—â—l men of reason to iudge V. That onely Saints that is a people V. Error â—â—rsaking all knowne sinne of which they â—ay bee conuinced doing all the knowne â—â—ll of God increasing and abiding euer â—â—erein are the onely matter of a visible â—â—urch I. This is a proper description of the Answere â—â—uisible members of Iesus Christ and â—â—cludes euen hypocrites from being â—â—e matter of the visible Church II. This makes that Dauid Iehoshaâ—â—at and the Church of God in their â—â—ies were no true matter of a Church â—r there was marrying of many wiues â—ere was the continuance of the high â—â—ces so plainly spoken against the sen Serpent vntill Hezekiahs daies wâ—â— idolatrouslie worshipped Dauid fâ—â— feare of Ioab did suffer blood all hiâ— daies to bee vnpunished contrarie tâ— Gods word and threatning Moses foâ— the hardnesse of the peoples hearts diâ—â— allow a bill of diuorcement against thâ— law of marriage If he had a dispensation from God for this so it is but is nâ—â— manifest vnto vs else here were knowâ— sinnes so Corinth being admonished yet did not amend 2. Cor. 12. 21. as alâ—â— the Churches of Asia Reu. 2. 20. 21. III. The Scriptures which they dâ—â— bring reader marke them are place speaking of inuisible meÌ„bers properliâ—â— of visible analogically or figuratiuelâ—â— as they are iudged to be or in hope theâ— may bee or shewing what men ought be as the commandements exhortaâ—â—ons admonitions dehortations and 〈…〉 proofes in Scripture declare but thâ— shew not what men are neither can thâ— be so alleaged for we cannot concluâ—â— from those places which teach how mâ— should be that therefore men are so 〈…〉 else not Gods people IV. Men are called Saints in Scriâ—ture not for soundnesse of knowledge for â—hen Christs disciples had bin no Saints who were ignorant of many things and â—o other mentioned Act. 19. 1. 2. Not for â—nternall pure affections for then S. Paul had been no Saint Rom. 7. 18. 21. Not for holie practise of their dutie alwaies Eccles 7. 22. An instance of this may be giuen in all the men of God in all ages But they are called Saints I. Because of their outward calling Why a mixt companie whereof the visible Church consisteth are called Saints â—o Christianitie as 1. Cor. 1. 1. which is â—olie and to an holie end 1. Thes 4. 7. Euen as a man rightlie called into the â—unction of the Ministerie of the Gosâ—ell though hee shew himselfe vnworâ—hie thereof yet being therein is thereâ—ore called a Minister so is it with men â—n the calling of Christianitie II. Because of the profession of faith â—n Christ who maketh all true beleeuers holy and Saints III. In respect of Baptisme by which externallie the partie baptised is to bee â—udged to haue put on Christ as Scripâ—ure phrase is Gal. 3. 27. to haue remission of his sinnes Act. 2. 39. to be parâ—aker of Christs death Rom. 6. 3. 4. Collos 2. 12. and to haue assurance of saluation 1. Pet. 3. 21. IV. In respect of the better part though the fewer by many for thus the Scripture speakes ascribing to all that which is due properlie but to some Deut. 1. 23. 24. 1. Cor. 6. 11. compared with 5. 1. 2. Cor. 12. 21. So we speake calling a heape of chaffe and wheate wheate onely not naming the chaffe though the wheat cannot be well seene for the chaffe so lees and dregges of wine mixt with wine we call wine not mentioning the lees So doth God speak of the visible Church being as all Diuines by a generall consent hold a mixt companie both of good and bad V. In respect of the visible signes of Gods fauour and his presence who promiseth to bee with his Thus Exod. 3. 5 the ground was called holy ground not that it was in it selfe holie but for the presence of God there so Ierusalem was called the holy citie Mat. 4. 5. for that the Temple was there and his word and other signes of his presence albeit it was then an odious place containing Simoniacal high Priests Scribes and Pharises hypocrites and false teachers and indeede a bloodie citie murthering Gods Saints Matth. 23. 37. VI. In respect of Gods good pleasure who lookes not vpon his Church as the particular members thereof are but as he accepteth of them therfore is it said He saw no iniquity in Iacob nor transgression in Israel Numb 23. 21. and yet if when this was spoken Israel it selfe had been looked vnto it was an ignorant vnbeleeuing and a stiffenecked people Thus we see in what respect the visible The visible Church is a mixt companie Church is called Saints not as they doe hold in this erroneous position for the visible Church as I haue said is a mixt companie I. The parables in Matth. 13. so set it forth II. Euerie visible Church of God from the worlds beginning euen all of them consisting of good and bad do manifest the truth of the parables so expounded III. The iudgement of learned and godlie Diuines both with vs and beyond the seas doe so vniuersally interpret the same when went the Spirit of God from all Churches herein to them onely Wel it were that all were Saints but that is to looke for a heauen on earth To conclude euen their Church sheweth
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
dreame of so many inconueniences which will befall the Church if the same bee not as they would haue it they thinke not what euill befalleth to the Church by this ground of theirs to wit their popular gouernment let such declare it as experimentally haue tasted of it VI. In it selfe the multitude being 6 It is instability and disorderlinesse euer vnconstant it is instabilitie vnorderlinesse where euery one is alike equall it is the nurse of confusion the mother of schisme the breeder of contention as appeareth by them at this day and whosoeuer holdeth it must needes make separation with the Brownists he cannot auoid it VII This their assertion is against 7 It is against the commandement of God the very commandement of God who willeth the sheepe to obey their shepheard Heb. 13. 17. and not hee to obey them the flocke to depend vpon their Pastour 1. Pet. 5. 2. and not hee on the flocke The contrarie can no where bee proued by Scripture neither can it bee shewed in the old or new Testament by Note this wel any example that euer the people had command ouer their Pastour or power to cast them out VIII This is against common reason 8 Against common sense that the father begetting should be subiect to his children begotten 1. Cor. 4. 15. the worke domintere ouer the workman 1. Cor. 9. 1. 2. the seedsman to be ordered by the corne and not the corne by him They speake of a few gathering together to bee a Church but they shew not how If they come lawfully together it is by the Lords meanes euen by the Ministerie the ordinarie meanes to plant Churches or else vrged therby to ioyne vnto a Church But that such a companie should be a Church of God truly constituted who so breake foorth from Churches and will not ioyne to any other but wil be a Church of themselues such a gathering together to be a lawfull assemblie gathered in the name that is in the power authoritie good pleasure of Christ from amoÌ„gst vs with condemnation his will in his Testament sheweth not IX And lastly this is against the dignitie 9 Against the authoritie of the Ministers of Christ office of true Ministers of Christ Iesus who represent Christs person vnto the congregation 1. Cor. 4. 1. hauing their authoritie from him to preach in his name and administer the SacrameÌ„ts and to vse the censures in his name for the good of the Church which none but such as represent him can giue to them nor any but such take it from them Now the bodie of the people doe not by office represent Christ neither are equall with Ministers as they bee such much lesse haue authoritie ouer them and therefore can they not make that which themselues are not neither can they take from them that which they neuer gaue them neither reade we that euer the people either made or deposed any from their places but onely such Gouernours and persons in authoritie as doe represent Christ VII That the sinne of one man publikely VII Error obstinatly stood in being not reformed nor the offender cast out doth so pollute the whole congregation that none may communicate with the same in any of the holy things of God though it be a Church rightly constituted till the partie be excommunicated The former position is the ground of this and this latter is the ground of separation where sinfull men be vnreformed and the reason is for that euery man hath power as they say to cast him out and he that doth not vse his authoritie is guiltie of his sin as a Magistrate that winketh at wilfull murther I. The former ground as wee see is Answere most false and therefore this error built thereon is also ouerthrowne II. There is not any sound ground Men are not polluted by the sinnes of other men whilest they approue not of them neither ought men to separate from holy things for ill meâ— for this their opinion in the Scripture to wit that hee which neither in iudgement alloweth nor in affection liketh of the sinne of another but doth speake against it in his countenance vpon occasion sheweth his dislike of it doth his best in his place to reclaime them practiseth no such thing but the contrarie vertue should yet bee so farre polluted as that because of the offender hee may not come to the holy things of God this seuenth position is false which I thus manifest I. Vnder the Law there was a sacrifice â—o sacrifice â—or it vnder â—â—e law for al maner of pollutions yet none appointed for this therefore such a pollution then was not and therefore is it not morall II. The godly people are neuer reproued Godly not so â—eproued for being at the ministration of holy things though wicked men were there and yet the Prophets euery where mention great euils amongst the people but neuer such a sinne as this yea where they speake of separating the cleane from the vncleane they reproue the Priests for not making a separation of them but neuer disswade the godlie from comming to coÌ„municate in holy things Ezech. 22. 26. Therefore it was not reuealed then to bee a sinne which these now make a sinne by their error of the Churches authoritie Thus with broching errors they increase the peoples transgressions by making also new sinnes III. The Prophets did not separate Prophets neuer made seâ—â—ration in the greatest time of corruption from Gods worship themselues though they cried out so against wickednesse as in Esai 1. 4. 5. 6. 9. 10. 13. 14. with doth plainely shew that the holy Ghost was not then a teacher of any such thing howsoeuer certaine Scriptures speaking of ceremoniall pollution may only seeme I say to make for them yet doe not so indeede For if this could haue bin gathered from those places wee are to iudge that the Prophets would so haue expounded Moses and haue also declared it by practise vnlesse we think the Prophets halted in doctrine and regarded not to sinne in life as too many now doe IV. The Scripture plainely teacheth Scripture teacheth the contrarie the contrarie I. By acquiting the godly from the transgression of other Ezec. 33. 9. and 18. 14. 17. 20. and 14. 18. 20. Tit. 1. 15. Reuel 3. 4. and 2. 24. 22. 23. Gal. 5. 10. reade the places II. By declaring it to be a sinne for Note this to leaue the holy things of God for the wickednesse of other 1. Sam. 2. 24. 17. Where the words are plaine and cannot be auoided by giuing an other expositioÌ„ of the word contrary to the vse of it elswhere in Scripture contrary to the common and generall acception of it by Diuines and the proper sense of the place This place cutteth deepely into their schisme who are growne into a hie measure of abhorring the Lords word his Sacraments and all the holy exercises of religion amongst vs as is
this trueth The second Propertie and the sacraments as banners displayed against the enemie Reu. 3. 8. Whence it is that the Church is called the pillar and ground of trueth 1. Tim. 3. 15. And this propertie ariseth necessarily from the forme and is an essentiall marke for when men doe vtterly leaue their open profession and partaking hereof they cease to be visible members for they haue reiected the visible marks of Gods presence and visible communion with him Now this marke also is in our Church for we doe hold out an open profession of the true word which is the word written in the holy scriptures not Popish vnwritten imagined veritie and also the true sacraments and none other and wheresoeuer these two be there are vndoubted markes of a true visible Church though no other properties be apparent and where these are wanting there is no true visible Church of God Thus we see how farre from all truth it is that they hold euerie of our congregations to be false Churches when it is manifest that with vs there are particular congregations which haue true matter true forme and true properties as euidently hath been declared from the word and is apparent by our profession and practise herein There is a third propertie which is The third Propertiâ— care for the welfare of all and euerie one for the whole and each for other 1. Cor. 12. 25. And this property ariseth also from the forme through the vnion of all the members together making but one bodie Rom. 12. 5. 1. Cor. 12. 12. which propertie is very necessarie both for the present welfare and also for continuance of the bodie in good estate This care is either corporall for the maintenance of the bodie which is shewed in almes deeds and by which note also the Apostolicall Church is set forth Acts 2. 42. or spirituall touching the soule which standeth in admonition and exhortatioÌ„ so forth to the edifying one of another practised of the Thessalonians Epist 1. Cap. 5. verse 11. I say this is verie necessarie for the well being of the Church which also wee haue and If this third property were in a great part wanting yet might we be a true Church shew by practise but yet if this propertie were almost wholly wanting the Church could not therefore bee iudged a false Church Is a household hauing tâ—â—e matter and forme and essential properties a false household because the familie ceaseth to care as they ought one for another Is a man consisting of true matter forme and essentiall properties of a man a false man because through follie or madnesse or wilfulnes he neglects the welfare of his bodie or any of the members thereof I hope no man will bee so senselesse to auouch it Why should any then coÌ„demne that congregation or Church for a false Church which hath true matter true forme and true essential properties of a true church because it wants some what or for that it is very defectiue in a thing necessarie for the wel being thereof This is an vndeniable trueth that the Discipline is not of the essence of the Church so as yet without it the same cannot be a true visible Church care for the welfare of the Church which containeth the censures also and the power of excommunication termed by the name of discipline cannot bee proued by euidence of Gods word to be such a propertie as is of the essence of the Churches being without which the Church must needes be a false Church the vtmost that can be made of it is that that Church is a defectiue Church a maimed Church by which it is also corrupt and may come to ruine but that a necessarie defect can make it either no Church or a false Church cannot iustly be maintained It is a necessarie propertie of a man to speake it is for his welfare to see to go but yet if hee can neither see go nor speake he is not therefore a false man This distinction of true false applied to our Church is altogether friuolous and vaine yet is it vpheld by them as we see against both Scripture reason and common sense To conclude then if a necessarie propertie may be in part actually wanting to a true Church yet such a want not make that a false Church which waÌ„teth it then cannot the supply of it howsoeuer make that a false Church From all that hath been said we may obserue 1. That it is an error to make discipline so essentiall a propertie as the Church without it is no true but a false Church 2. To make our Church a false Church because discipline is so exercised with vs as it is contrarie to their new found popular Gouernment IX All our Ministers say they an IX Error false Ministers This also is as erroneous as the former Answere froÌ„ whence it ariseth If the Church bee a false Church the Ministers say they are false Ministers but we see that our Church is not false and therefore not the Ministers without exception They are true Ministers that are sent of Christ according to his ordinance in his Church and are not false Ministers for it is belonging to Christ to send Ministers Ioh. 20. 21. Matth. 28. 18. 19. therefore are they called Ambassadours of Christ 2. Cor. 5. 20. But such Ministers haue we as is manifest by this that they are qualified with good gifts they are called by the Church and such also as doe diligently and faithfully preach and so preach Christ as many thereby doe heare and beleeue euen confirming their calling by the blessed successe effect of their labours Rom. 10. 14. 15. 1. Corinth 9. 2. Conser these Scriptures with these quoted places 2. Cor. 3. 1. 2. 3. 13. 3. 5. And therefore the Apostle that is one sent proueth this sending by the seale of his Ministerie and it cannot be proued that Iesus Christ workes by false meanes it is their grant in their owne confession pag. 31. Priuate persons may conuert and therefore Obiection conuersion of soules proues not a lawfull ministerie I. The Apostle so proueth himselfe Answere an Apostle and why is it not a forcible reason for an ordinarie ministerie Neither can the deuice of some stand who imagine that by worke 1. Cor. 9. 1. should be meant an outward constitution of a Church which externally the Apostle planted but by worke is meant that worke which the Lord wrought by him euen their conuersion from idolatrie to imbrace the doctrine of the Gospell by faith as Interpreters expound it and 2. Cor. 3. 1 2 3. doth confirme the same II. For priuate mens conuerting as an ordinarie meanes to saluation cannot be proued by Scripture albeit that Iohn 4. 39. bee obiected where onely their dociblenes is called beleeuing which was not faith indeed But grant that she did conuert it must surely bee held extraordinarie that one priuate that also a woman preaching Christ
heard of him Ioh. 4. 39 some by the desire they had to bee fed by him Ioh. 6. 24. 26. Since Kings became nursing Fathers and Queenes nursing Mothers to the Church their lawes haue been meanes to bring men to the outward societie of the Church and the parable proueth that men may bee compelled to come Luk. 14. 23. Now as many hearing of the same of Iohn Baptist and of Christ came to them and so were conuerted by their preaching so many that for feare of law were first brought to the Church outward profèssion of the truth haue bin and are effectually conuerted by the ministerie of the word Thirdly Our Church was gathered by such meanes as God appointed Thirdly our Church was gathered by the preaching of the word For the first conuersion of our land to the faith of Christ was by preaching of the Gospel as is manifest by the testimonie of the best approued histories Since that time many haue from age to age been called by the same meanes as by the ministerie of Master Wickliffe and such like For proofe whereof this may serue that in most of the Kings daies there haue been some which haue indured martyrdome for the truth These secret ones did gather other secretly so long as persecution continued and shewed themselues openly when libertie was granted In the daies of King Edward great numbers were by preaching so effectually called that in Queene Maries raigne many simple men and women were able to manifest the truth against the learnedst Papists and to seale it with their blood Besides them there were sundrie secret congregatiōs in many parts of the land all the daies of Queene Mary which gladly receiued and openly professed the Gospell offered to them by publike authoritie at her Maiesties entrance to the Crowne If it be said that they ceased Obiection to be the true Churches of Christ because they ioyned themselues and became one bodie with such as were newly come and that not of conscience but for feare only from idolatrie Wee Answere answere that they rather that had fallen from the Gospell in Queene Maries daies were moued by Queene Elizabeths proclamation to ioyne themselues vnto them that had stood faithfully all that while Neither is it truly said of Another vntruth of theirs them that in one day by the blast of her Maiesties trumpet at the beginning of her raigne all sorts of men were drawne to a profession of the Gospell without any further meanes vsed For before any were compelled to the profession of the Gospel which was not til the Midsommer after her Maiestie came to the Crowne there were not onely many Commissioners sent into all the parts of the land that might deface all the monuments of Idolatry but sundry Preachers also that in the daies of Queene Mary had receiued approbation and exercised their ministerie in some of the best Reformed Churches beyond the seas did by their doctrine both keepe them whom they found conuerted in the profession of the truth and called many others Of which number wee may reckon Master Knox Leuer Gilbie Sampson Whittinghā Goodman and sundrie others And there are daily many added to the Church by no other meanes then by the ministerie of the word preached So that if this were a good reason against many other particular mēbers or whole assemblies yet can it not iustifie a separation from all seeing wee haue many that by the preaching of the Word were conuerted and gathered Fourthly this being prooued that Fourthly Though the meanes vsed for the gathering of our Church had not been sufficient for the first calling of a people to the saith yet were they sufficient to recall the people that had fallen from the faith which formerly they professed there was a true Church in this land before her Maiesties raigne the question must not bee whether the meanes shee vsed were the right meanes for the first calling and conuerting a people to the faith but whether she tooke not a lawfull course for the recalling and reuniting of her subiects vnto those true professors whose fellowshippe they had forsaken This was the course that Iehosaphat tooke 2. Chron. 17. 7. 9. who to gather the Church who was decaied sent Preachers into sundry parts of his Kingdome and appointed Noble men to accompany and assist them by countenancing their ministerie and compelling the people to heare them This course also did Iosiah take who hauing abolished idolatry compelled all his subiects to the seruice of the true God 2. Chron. 34. 33. Thus did Asa vse his authority in commanding Iudah to seeke the Lord and to doe according to the law and the commandement 2. Chron. 14. 4. and threatning them with death that should refuse 2. Chro. 15. 13 So did Ezechias by his proclamation bring diuers of Israel to Ierusalem who were before separated from the Church of God 2. Chron. 30. 11 12. Fiftly where as they say that at the Fiftly though the solemne couenant to renounce idolatrie and to cleaue to the truth be not absolutely necessarie yet was that also required and performed in our first gathering beginning of her Maiesties raigne the people should haue been required by solemne othe and couenant to renounce idolatrie and professe faith and obedience to the Gospell after the example of Asaes reformation Wee answere first that if it had been absolutely necessary to the being of a Church that there should bee such a solemne couenanting by othe to renounce idolatrie this course should haue been taken in that reformation which Iehosaphat and Iosiah made as well as in that of Asa Secondly euen as where that othe was taken the people were Gods true Church before the time of that othe and couenant so may our people be For the couenant made and the othe taken by Asa wee reade was made and taken in the 15. yeere of his raigne 2. Chron. 15. 10. 12. when yet his subiects were the true Church of God long before 2. Chr. 14. 2. 4. 2. Chron. 15. 17. and 15. 9. Thirdly there be diuers Congregations in our land which in the beginning of her Maiesties daies and since haue publikely professed their repentance for their former idolatrie and promised to imbrace and obey the trueth as it is presently established as in Couentry Northampton and some other places Yea we doubt not to affirme that the whole land in the Parliament held in the first yeer of her Maiesties raigne did enter into a solemne couenant with the Lord for renouncing of poperie and receiuing the Gospell The second thing they obiect against The second obiection against the whole bodie of our Church is that it vseth a worship of God that is polluted with the writings of men as read stinted prayers c. the whole body of our Assemblies is this That they communicate together in a false and idolatrous outward worship of God which is polluted with the writings of men viz. with read stinted prayers homilies catechismes and such like which in the 244. page of their refutation they call the smoke of the bottomlesse pit To this second obiection wee giue this answer First it is euident by the word that But this reason cannot warrant their separation for First stinted and set forme of words is lawfull in ordinarie praier the Church hath vsed and might lawfully vse in prayer and Gods worship a stinted and set forme of words For we finde a forme of blessing the people prescribed to the Priests Num. 6. 23 24. a forme of confession to bee vsed at the bringing of the first fruits to the Temple prescribed to the people Deut. 26. 3. 15. a Psalme appointed for the Priests and Leuites to vse euery morning Psal 22. 1. as Tremel interpreteth the title of the Psal sheweth another to be vsed euery Sabbath day Psal 92. So in the thanksgiuing vsed at the bringing home of the Arke vnto the place prepared for it by Dauid the Church tied themselues to the verie words of the 105. and 96. Psalmes as in 1. Chro. 16. 8. 36. Neither would our Sauiour haue said to his Disciples Luk. 11. 2. When you pray say thus Our Father which art in 〈…〉 if it had not been lawfull for vs in making our petitions vnto God to vse those very words which are there prescribed Now to that they obiect against Obiection this that wee neuer reade the Apostles did vse this prescript forme of words in praier We answere that it is Answere absurd to reason negatiuely from examples of men against that which God hath in his word so expresly either commanded or permitted for wee may as well reason thus We doe not reade that the Apostles or the Church in their time did baptise infants therefore infants were not then baptised or thus We doe not reade that the Apostles did pray either before or after they preached therefore they did not or thu◠Saint Paul did not marie nor take maintenance from the Corinthians therefore he might not lawfully haue done it The most Psalmes that Dauid made as they were committed to the Churchmusitions that in singing them were