visible Church and baptised Act. 8. 13. So the Church of Pergamus though it had grosser defects and corruptions in it then we haue any yet because it kept the name of Christ and denied not his faith was still called the Church of God Reuel 2. 12. 15. The description of a Church which they giue in the 67. page of their collection of letters and conferences viz. that it is a companie of faithfull people that truly worship Christ and readilie obey him is vtterly vntrue if it bee vnderstood as needs it must of the visible Church For if euery one that the Church may account a visible member be trulie faithfull how is our Sauiour to bee vnderstood when he cōpareth the Church or the ministerie thereof to a draw net which being cast into the sea gathereth as well that which must be cast away as good fish Matth. 13. 47. 48. and to a field wherein the diuell doth as busilie sow tares as the Son of man doth good wheate Matth. 13. 37. 39. How shall that difference stand which the Scripture maketh 1. Sam. 16. 7. Act. 15. 7. 8. betwixt the Lords iudgement and the iudgement of man if men may not account any to be members of the Church by their outward appearance and profession vnlesse they know them to haue true faith which thing the Lords eye only is able to discerne Thirdly we hold and teach maintaine 3 We hold and teach all truthes fundamentall against all Heretickes and aduersaries euery part article of Gods holy truth which is fundamentall and such as without the knowledge and beleeuing whereof there is no saluation Our Confessions Catechismes Articles of religion published and approued of in our Church may perswade all indifferent men of this Yet was not H. Barrow ashamed to write in the tenth page of his Discouerie That all the lawes of God both of the first and second Table are here broken and reiected both of the Ecclesiasticall and Ciuill estate and of euery particular person in both all things being innouated in both according to the lustes and pleasures of men the law and word of God being quite reiected and cast aside And in the 212. page of their refutation of Master Gyfford they haue these words We hold that you haue poysoned all the fountaines of sincere doctrine and peruerted the whole Testamēt and turned away the practise thereof by your damnable false Expositions yea that you teach not one point sincerely And in the 162. page of his Discouerie They are made so contrarie one A lying Spirit vnto another as it is an impossible thing to finde two of them of one minde yea or any one of them constant in that hee affirmeth they know not the doctrines euen of the beginnings of Christ. Adde hereunto Henrie Barrows words in the 12. and 13. pages of their collections of letters and conferences We wil not giue any answere to these speeches but onely desire the Christian Reader to consider whether euer Gods Reader consider well and the Lord giue thee vnderstanding to discerne of spirits Spirit taught any to write so slanderously not only against a whole nation the conuersion whereof they pretend to seeke but against the blessed truth of God and how vnlikely it is that they should be in the right way whose chiefe Leaders were guided by such a spirit that they should be the Lords building whose first founders and master builders had either so small skill or so bad a conscience Do wee not hold all the same bookes of Canonicall Scripture which they themselues hold Do wee not reiect out of the Canon of the Scripture all which themselues account Apocryphall Haue they any translation of holy Scriptures besides ours Do they themselues beleeue or reach otherwise in the article of the holy Trinitie of iustification or predestination then we do Hath euery member of their assemblies receiued that spirit whereby they are led into all truth as H. Barrow pag. 167. of his Discouerie affirmeth and is there not any one amongst vs that hath not quite reiected the whole word of God not any one that knoweth the doctrines euen of the beginnings of Christ Wee know no better way to conuince them in this then by appealing thus vnto their owne conscience which wee are sure will take our part against them Now this reason also is strong to Which none can do but the true Church proue vs a true Church for although the bare letter of the Scripture may bee found amongst the Iewes and Papists and other Heretikes yet was there neuer any other people that held maintained the true sense of the Scripture in all points fundamentall but onely the Church of God wherunto only this title belongeth to be the pillar ground of truth 1. Tim. 3. 15. Wherein wee desire Note this the Reader to consider that a people may bee the true Church though they know not nor hold not euerie truth contained in holy Scripture but contrarily hold many errors repugnant to the Scriptures yet hath H. Barrow affirmed in the 167. page of his Discouerie Then is not he nor his followers the true Church and people of God for they maintaine errors amongst themselues obstinately and do grossely speake vntruths against vs now Gods Spirit is not lying 1. Ioh. that to the people of God and euery one of them God hath giuen his holy sanctifying Spirit to open vnto them and to leade them into all truth Whereby it is euident that he would haue none to be accounted the people and Church of God who either know not or practise not euery truth contained in the Scriptures In which opinion see I pray you how many grosse and dangerous errors are contained First that to euerie inferiour member in the Church there is as much reuealed as to the Pastours and chiefe members whereas the Apostle affirmeth Rom. 12. 3. Ephes 4. 7. 16. Colos 2. 19. that the holy Ghost is giuen to euery member of the bodie of Christ not equally but proportionally as the place which it occupieth in the bodie doth require Secondly that the promise mentioned Ioh. 16. 13. was made to euery member of the Church which in the last words of the verse appeareth plainly to be peculiar to the Apostles Thirdly that the Church cannot erre so neither were the Corinthians rightly called the Church of God when they iudged corruptlie of fornication and of the resurrection neither they of Pergamus when the doctrine of Baalam was maintained amongst them neither was Paul nor the rest of the Apostles true members of the Church who though in the exercise of their Apostolicall function they could not erre yet knew but in part and in many things were subiect to error 1. Cor. 13. 9. Another strange opinion is maintained in the 156. and 157. pages of their Discouerie viz. That euerie trueth contained An error full grosse with slanders and lies in the Scripture is fundamentall For
neither speake nor write with distempered passion Let the Word bee thy warrant onely thy calling thy bound the Spirit of God thy directour godly wise thy counsellours Gods glorie thy marke truth the matter of thy trouble other mens corrections thy Schoolemaster their miscariage thy caueats thy enemies watchings thy warines in liuing and thy liuing such as ready to die with an euer holy remembrance of thy end thou shalt neuer do amisse Amen DISSWASIONS FROM THE WAY OF the Separatists as they haue principles by themselues the grounds of their separation commonly called Brownisme Probabilities against the Separatists schisme FIrst from the likelihoods so I call the first reasons that they may not * A sin vnbefitting men professing to go so farre beyond all other in puritie yet I wish it were not vsuall in them scoffe at them had I iudged them more solide arguments and great probabilities that that way is not good I. Is the noueltie therof differing from I. Likelihood all the best reformed Churches in Christendome The guides in that way with colours of the opinions of the reformed Churches and with some shewes of like practise in some things doe perswade their hearers that the one and the other differ almost nothing but if their words be true I. why will they not ioyne vnto They differ much euen in things of great moment from the reformed Churches beyond the seas else why ioyne they not with them and why doth Barrow condemne their gouernment as false them if the difference be so small Saint Paul himselfe would not neither taught the Disciples to separate from the euill disposed Iewes but only when they obstinately resisted to receiue the outward profession of Christ and did blasphemously raile on him Act. 19. 9. II. Howsoeuer they call them true constituted Churches yet are they so farre from reuerencing them therefore as Barrow calleth their way in contempt of it a sillie Presbyterie and Eldership and in hatred thereof perfidie and apostasie the building of a false Church to the Harlot a second beast Yea Barrow and Greenwood doe auouch it as new strange and Antichristian as preiudicial to the libertie of Saints to the power right and duties of the whole Church as they thinke the gouernment by the Bishops is Such as seeke that kinde of reformation he calleth wretched disciples of Caluine counterfeit reformists transgressors of the worship of God disturbers and violaters of the holie order which Christ established Their writings for it he calleth pernicious forgeries and sacrilegious prophanation of Gods holie ordinance their owne timber and stubble deuices Whatsoeuer therefore they now say except they publikely in print disclaime these opinions of Barrow and Greenwood herein they are as farre out of liking with other Churches as with ours and can like none but such as are from and after their owne deuised constitution Sithence then their owne mouthes and present practise witnesse the noueltie of their way from all the world it is â—â—euitie to entertaine a new deuice suddenly it is dangerous to forsake all Christian Churches in the world for it and it is a proud presumption to imagine themselues to see what other yet neuer saw neither can bee made to see â—y any thing they yet published viz. â—hat their deuice is the onely truth and to goe away with so peremptoric condemnation of all other Churches to be â—alse Churches for these men now liâ—ing doe call ours a false Church and Barrow you see calleth that forme of gouernment in reformed Churches a â—alse forme and the building of a false Church vnto Antichrist yea to bee the second beast what can be said more against vs II. For that it agreeth so much with the II. Likelihood See for this M. Gyfford against Brownists ancient Schismatikes condemned in former ages by holy and learned men Such were the Luciferians Donatists Nouatians and Audians And lest men might think that these are not to bee likened to the ancieÌ„t Schismatikes in respect of sound Nothing commendable in these new Schismatikes in which the ancient Schismatikes heretofore were not commended and yet of the Church condemned Vide Mornaeâ—m de Ecclesia truths which these hold and for that these be of so religious a conuersation let such vnderstand that Lucifer was banished and suffered persecution for the faith of Christ agreed vpon in the Nicene Councell So did Nouatus vnder the Emperour Maximinian It is said of the Donatists that they beleeued one and the same things that they were baptised and did baptise after one sort with the Churches of God then Of Audius it is reported by Epiphanius that he was vpright in life in faith and full of zeale towards God and can any thing more be said in commendation of any and yet neuerthelesse for separating themselues from the Churches because of corruptions they were condemned for their Schisme into which after they were fallen they persisting obstinately in the same were left of God to their particular conceits which afterwards bred further mischiefe wherein also they as willingly stood as in the former beginnings Heretikes are full of craft and subtiltie Schismatikes more plaine and of passionate affection but both wilfull in their courses as experience doth teach III. The manner of defending their opinions III. Likelihood The truthâ— needes not such ill means to maintaine it and prouing their assertions I. By strange expositions of the Scripture coÌ„trarie to the generall and constant opinion of Diuines for which one chiefe leader of the latter companie is reprehended by diuers godlie and learned men extant vnder hand writing II. By pulling and writhing the Scriptures to their opinions and alleaging many impertinently See Doctor Allisons Confutation of Brownisme in which he confuteth the Brownists description of a visible Church for which they are reproued of one who hath challenged the chiefe of the Church of Amsterdam to answere about twentie positions which another principall member amongst this latter companie hath also This note by the way that to deuise first a course in a mans head and then to Beware of this goe seeke for Scripture to maintaine it is the breeder of all heresie schisme and what not an abuse of holie truth for no lie is of the truth and it is to make the holy and blessed Spirit of God a nurse of impietie and euils a horrible sinne But to shew you that haue not obserued the deceit in their allegations of Scripture which is done diuers waies obserue these things carefully I. In quoting Scripture by the way They abuse the Scriptures and misleade the Reader thereby diuers waies that is for things comming in vpon occasion but nothing to the maine point by which to the simple they would seeme to speake nothing but Scripture when indeed the maine point considered they speak nothing lesse then Scripture as if all spake for the controuerted question when in truth it is nothing so II. By vrging commandements admonitions
exhortations dehortations reprehensions godly examples such like not to proue corruption or wants when good things imposed are not done and euill forbidden are not auoided but to prooue a falsitie which cannot be As for example the fift Commandement biddeth a childe to be obeâ—ieÌ„t to his parents and Christs example of obedience to his parents shewes that â—t so ought to be but shall we therfore conclude that hee which is not answeâ—able to the commandement and exâ—mple of Christ is a false childe or raâ—her that he is a disobedient and not a good childe and yet if you doe marke â—heir Scriptures they doe alleage much against vs and our Churches to this purpose which is an vtter abuse of theÌ„ III. In alleaging Scripture not to proue the thing for which to the simple â—t seemeth to bee alleaged but for that which they take for granted and is the matter in controuersie and often hardly fit for that As for example one of them saith that al the truth is not taught in our Church and to prooue this he citeth Act. 20. 21. where the Apostle saith hee kept nothing backe but shewed all the whole couÌ„sell of God Ergo the Church of England doth not teach all the truth of God which is the matter in question and vnreproued this should rather haue been gathered that therefore euery Minister ought to hold nothing backe bâ— should teach the whole will of God and not because the Apostle did so therfore we do not so In their writing may be sound such quotations IV. By bringing in places setting See their book of the description of a visible Church and obserue the quoted places answered by Doctor Allison foorth the inuisible Church the excellencie and graces thereof and holinesse of the members to set foorth the visible Church by as being proper thereto as 1. Pet. 2. 9. 10. and such places * which is as much as to make the proper qualities of a mans soule to bee the qualitieâ— of the bodie properly And thus they deale with the Scripture to vphold their cause Another way and manner of defending Another deceiueable way which they entangle their followers by their course is by inferences as If that be true this must follow and therfore obiect to them their positions out of their own conceiued order they cannot confirme them by themselues with euident Scriptures but must first set euery one in their ranke and place and so deduce one thing out of another and by inferences and references a deceiueable practise the simple are intangled who cannot consider of antecedent and â—ecessarie consequence nor compare â—â—ings together * Note this And a crooked way hath many winâ—â—ngs but necessarie truthes of God to â—â—luation as they hold their opinions to â—ee though one depend vpon another â—et may euidence of truth bee brought â—r euery one of them seuerally without â—â—ch inferences and references ouerâ—helming the wits of the simple and oâ—er In what thing first to be informed to iudge rightly in this controuersie of better vnderstanding not being â—orowly acquainted with the cause â—nd with other grounds of the true doâ—â—rine of the Church to discerne thereâ—y the deceiueablenesse thereof and without which none shall euer be able 〈…〉 disallow or allow of our course or â—â—eirs but generally and in confusion â—s most do It is therefore maruellous with me to â—onsider so many simple people to bee 〈…〉 peremptorie in the cause professing 〈…〉 soone to see the truth so euidently â—nd can so peartly champer against all â—f vs and condemne vs all for false Chriâ—â—ians false Churches and so forth but would to God they yet were lesse conâ—eited and more humble for their own good and the welfare of Israel the people of God IV. Likelihood is that they haue not the IV. Likelihood See M. Junius three godly and learned letters to theÌ„ of Amsterdam and a petition made to the Gâ—â—ours by the other English Church See more for this in the end of the booke approbation of any of the reformed Churches for their course They haue written to some learned beyond the seas and haue published their confession but without allowance and yet do all reformed Churches giue vs the right haÌ„d of fellowship as a true Church of God whom these condemne as Antichristian and false now it is an especiall property of the true visible Church to be able to discerne of true visible members thereto belonging else who are they of mankind to whom God hath reuealed this necessarie truth The spirituall man discerneth all things 1. Cor. 2. 15. euen the Word and the true Teachers of the Word how much more the Church visible by the Word V. The condemnation of this way by V. Likelihood our owne Diuines both liuing and dead against whom either for godlinesse of life or truth of doctrine otherwise then for being their opposites they can take no exception vnlesse they will be Barrow-like in euery point Doctor Whitaker the Regius Professor Docter Whitakers lib. de Eccles in the Vniuersitie of Cambridge calleth them new Schismatikes and he spake not as a man rash fierie or ignorant but iudiciously as learned and in the spirit of sobriety and meeknesse being a man farre from violence of passion M. Perkins on the Creede Master Perkins a famous man saith they are excommunicators of themselues Bredwell against Browne calleth their Bredwel course a by-path Touching their reasons maintaining their assertions Doctor Willet saith they Doctor Willet are ridiculous more worthie to bee laughed at then answered And Master Perkins calleth them paper shotte The spirit wherewith Barrow and Greenwood were led is iudged by many Diuines setting downe ioyntly their iudgement thereof to bee the spirit of lying railing scoffing and as another saith of pride and insolencie How true they speake of the forenamed men shall appeare by that which followes and how farre the succeeding sort are from the same let such as by experieÌ„ce know speake If they amend herein it shall be taken notice of and the sinnes of other yet partaked in not bee laid to their charge It seemeth Master Perkins iudged In a Treatise 〈…〉 applie the Word to the conscieÌ„ce as hee found in some of them who calleth them an indiscreete and Schismaticall company full of pride in perswasion of knowledge euill speakers of the blessed seruants of God affirming that the poyson of Aspes is vnder their lippes Touching the causes of their out-breake one a godly man in the Epistle before his booke called the true watch doth propound two questions to them and withall shewes how it commeth to passe that they so leaue vs. A conceit None of these guides of the latter sort did fall to this course before they were in trouble and could not enioy their libertie as they desired VI. Likelihood saith hee of their owne perfection discontentment withall and vncharitablenesse hath caused this grieuous rend What M. Doctor Allison M.
forbad not to heare such as preachâ—â— Christ for lack therof neither euer gaâ—â— caueat to the Church that she shoâ—â— marke that as a note and to beware such Teachers vnder paine of excoâ—munication and not to heare them Where is the hearing of the tâ—â—â— word of God only preached made a 〈◊〉 I would gladly see where they caÌ„ proâ—â— that men hearing Christs voyce 〈◊〉 which they haue receiued life shoâ—â— for that bee cast out of a Church that â—rofesseth Christ The Scribes and Phaâ—â—sies did not so with any for hearing Christ though they did hate him why â—hould it bee done by such as professe Christ to such as now desire to heare â—im But in hearing the word of God â—â—om vs they hold no necessitie because This Anabaptisticall assertion maketh the common sort of them too oueâ— bold with Gods most holie word â—â—ey teach their simple schollers to beâ—â—eue that they haue in that way the anâ—ointing which will teach them all â—â—ings and thereupon a sillie sort meeâ—â—ng amongst themselues will content â—â—emselues with themselues and so will â—â—point one who will presume vpon â—â—is imagined spirit to teach albeit â—â—ard by they may haue the word pubâ—â—kely and profitablie deliuered vnto â—â—em yea if one of them abide alone â—â—ongst vs and cannot reade yet must â—â—ch a one rather liue vpon his or her â—â—iuate meditations then to goe and â—â—are any of vs. Is this loue If a familie together hauing sufficient â—â—ode should forbid any member thereâ—â— farre from it not being able to come â—â—ther for foode to receiue foode good â—â—d wholesome so by triall knowne to be from other but not of the housâ— hold should be bound either to liue 〈…〉 what the same members had eaten 〈…〉 else to perish were this charitie or râ—ther a point of great crueltie And thâ—â— much for their vncharitablenes Peraduenture it will be said that the They loue one another but marke how and why loue one another very much it is nâ— denied else cannot their course coâ—tinue if this partiall loue were nâ—â— the practise of that vncharitablenes 〈…〉 would soone breake the new couenaâ—â— made betweene them For the loue coÌ„municating of their goods it is greâ—ter amongst the Familists it is muâ—â— with the Papists And Salomon sheweâ— that so very wretched creatures aâ— companions in euill will tie themselâ—â— one to another * Do not take this place otherwise then I do intend it Prou. 1. 14. and companions haue a loue amongst theâ—selues euen inwardly as farre as they one to preserue their bodie and soâ—â—tie else a kingdome diuided againâ—â— selfe will soone come to ruine Let not this their loue therfore wâ—â— in themselues and towards one anoâ—â— moue thee without the truth of cause first conuincing thee for iudâ—â—ment must euer lead affection and loue must be bestowed worthily in the Lord else is it not at all acceptable to God IV. Reason is their sinne in abusing The fourth kind of sinne with which they are polluted of the Word of which they are all guiltie for as the places of Scripture misalledged and wrested are deliuered by the Teachers so the rest doe receiue them and learne so to applie them Of the knowledge more or lesse or degree of sinne herein I do not speake but that â—t is a sin and whereof some as before â—â—s said haue accused some of the principals with cannot be denied but must be granted V. Reason is their wilfull persisting The fifth sin is wilful obstinacie ioyned with contempt and scorne of all other â—n their Schisme lightly regarding reâ—â—erend mens labours and scornefully despising weaker meanes See George â—ohnsons testimonie herein against his brother and the Elders pag. 4. lin 19. See their answeres to learned Iunius and to M. Gyfford and other moe how they set at naught all mens reasons and answers so addicted are they to what they â—old as they preuent in a preiudicate oâ—inion all good counsell and forestall â—heir thoughts with a fond perswasion that hitherto neuer any could answer them that none will dare neither caâ— any be able to confute them so as say what may bee said they haue answereâ— readie not without pride scorne and contempt for any thing Obiect any vnto them who hauâ— How they answere euery thing that can be obiected to the answeres of such as haue written against them and they answered written against them and they any waâ— made answere vnto they say such haâ—â— had the foile and why because theâ— answere not againe as if euery thinâ— they speake were worthie of answearâ— So thought not amongst many otheâ— neither M. Perkins nor yet Doctor Wâ—let or as if they euer preuaile who 〈…〉 ter the last words It were better for thâ— to thinke because so many graue leaâ—ned and godly men doe so lightly 〈…〉 gard them and their reasons as thâ— can passe them by with silence thâ— should in humilitie more suspect theâ— selues and search more narrowly in their courses and feare themselues to out of the way Obiect vnto them such as they hâ—â— not answered if they be famous men To famous men vnanswered Doctor Whitakers Master Perkins thâ— say they knew not their cause as if â—ther of them the latter especially speaking in so many places at diuers times against them made no conscience to speake so much and so sharply against an vnknowne cause It were better not to beleeue their vntrue report then to call into question the iudgement and conscience of these famous and approoued men Obiect vnto them other if men of To men of lesse note obiected lesse note them doe they despise as simple and not worthie answering and yet the meanest of themselues writing any thing must be answered or else bee iudged vnanswerable Miserable partialitie Bring the most learned testimonie of To the testimonies of reformed Churches worthie Diuines and practise of whole Churches they can answere all with this We are not led by men they are â—ut men as if other men erred and they men also did not or were not men But hold them to the Scripture If To Scripture obiected the places bee euident against them they doe seeke strange expositions or sticke vpon an other translation or the force of the word and so wind out by shift or other not to giue way vnto the truth which may check their constitution in any thing Conferre with them and reason the Note the peruersenesse of their spirit in conference matter and they wil not marke so much what one saith to them that they may see their error as they do studie which way either to intrap a man or to obiect against him or how to denie what is spoken Obiect vnto them the corruptions of To corruptions of other Churches obiected Churches Apostolicall and their answere is either that we maintaine our corruptions by the sins of other Churches misconstruing our intendment and why we doe so argue to wit that
Idoâ—aters The honest conuersation of godlie men he calleth an outward shew of holinesse hypocrisie vaine glorie counterfeit shew of grauitie austernesse of maâ—â—ers and the outside of a good conscience To make vp this his sinning in a high â—egree the fruite of our ministerie our â—eaching and labouring he saith is the â—oysoning and stinging of euery good â—onscience the leauen of hypocrisie and â—uch as be reformed are Proselytes and â—ecome thereby twofold more the chilâ—ren of hel then they were before Thus â—orriblie blaspheming in saying that â—he preaching of Gods word and the â—pirits effectuall working maketh men â—he children of hell and two fold worse then before and yet he and all of theâ— if euer conuerted were conuerted bâ— those men which hee so raileth vpoâ— and by that blessed meanes which he 〈…〉 blasphemeth That he might leaue nothing vntoâ—ched he also abuseth the Vniuersities the Colledges he maketh like to the Sodomitical Monasteries and fellowship of the idolatrous Monkes and Frienâ— brethren of one birth euer by both parents that they haue euer been profess 〈…〉 and bitter enemies to Christs kingdoâ— Their exercises and orders he mockâ— at The Commencement he likens to stage play Disputers to Fencers or dogge and beare Master Vicechancelor he mocks naming him Masse Chaâ—cellor Morning prayer he saith is tâ—â— reading ouer their geare and hee thâ— readeth the Chapter he cals the Bibbâ—â— Clerke As was the worke managed so wâ—â— his managing as was the spirit of errâ—â— which inuented the one so was it him violent aboue measure carryiâ—â— him in this maner of outrage to defeâ—â— the same and disgrace whatsoeuer elâ—â— With this mans sin and spirit of proâ—hanenesse are all these in this way deâ—ed because neither hee while he liâ—ed published his repentance to the â—orld in print as he sinned in print nor â—et any of these haue declared their disâ—â—ke thereof vnto vs in publike but raâ—â—er indeede approoued thereof some â—â—ying that it was his zeale that so led â—â—m excusing his blasphemie with a hoâ—â—e grace of Gods Spirit for they â—â—eane zeale in the best sense Some â—â—ing his words amongst vs accounâ—â—ng the preaching of the Word prayer â—â—d catechising to be but a prophanatiâ—â— of the Sabbath another calleth it â—â—e deceiueablenes of vnrighteousnes â—â—luding to 2. Thes 2. Al of them by him â—â—ue increased their dislike and great â—â—ntempt of euery holie exercise and â—â—acious duetie amongst vs. Till they 〈…〉 therefore publish his repentance or â—â—ase to praise his such zeale temper â—â—emselues that way ceasing in this and to partake of his ill spirit they â—ay boast of a holie constitution but â—ee may reiect them for that kind of â—â—rsed corruption if they had no moe by their owne doctrine vntill they dâ— openlie shew amendment Lastlie their verie opinions whiâ—â— The last sin is their Schisme consisting of manie errors are the verie matter of Brownisme 〈…〉 their own inuentions vpon which the doe build their constitution and bâ— which they haue made so grieuous rend and separation The verie maiâ— and principals thereof I will set down and answered that so they may eas 〈…〉 see them to be errors if they will not 〈…〉 preiudicial to their own selues througâ— partialitie and so be blind when thâ— may see The opinions are these and such they hold and cannot denie being 〈…〉 readie auouched vnder their hands 〈…〉 as I know their assertions so will I 〈…〉 wrong them in setting them downe mislead any and that they may not uoid an answere with this to say I 〈…〉 stooke the cause The errors of the Separatists and the matter of their Schisme I. They hold that the Constitution our Church is a false Constitution I. Error I. They cannot proue this simplie by Answere â—ny plaine doctrine of Scripture and â—hat which they would proue is but only respectiuely as so and so considered and after this sort may we condemne any thing and their Church also in respect of all those things which are and â—ay truely be obiected against it See more for the answere hereto in the end of this booke II. It is against the euidence of the â—criptures which maketh the Word Matth. 28. 19. Mark 16. 15. 2. Cor. 5. 9. 11. 2. Iob 33. 23. 24. Act. 2. 14. 7. 38. and 16. 32. 33. the externall proâ—â—ssion Act. 8. 12. 37. 38. and Sacraâ—ents Matth. 28. 19. 1. Cor. 19. 16. â—he visible and true constitution of a â—ompanie so gathered and knit togeâ—her and so was ours constituted as this â—ooke doth shew and as in another Treatise ere it be long shall be plainly manifested wherein is handled the doctrine of the Church and the principles and inferences concerning the same set â—owne which is very necessarie to bee â—nowne that men may iudge better â—nd more rightly of this controuersie II. They hold our Constitution a reall II. Error â—doll and so vs Idolaters This is contrarie to the course of hâ—â— Answere Scripture neuer taking an Idoll nâ— Idolaters in any such sense I haue pâ—â— used many Scriptures and can see noâ— in that sense and Marlorat in his Eâ—â—chiridion setteth downe a Catalogue Idols mentioned in Scripture whereâ—â— reckoneth vp 47. in all and not one 〈…〉 them in this sense These men therefore as they buâ— new Churches they will also make nâ—â— sinnes as if man had not transgress 〈…〉 enough to lead him to hell But intâ— meane season they make an idoll their owne Constitution as a goddâ—â— sanctifying the Word SacrameÌ„ts Prâ—â—er people and euery thing but wiâ—â—out it the Word Sacraments prayâ—â— almes repentance faith loue yea eâ—â—rie ordinance of God is false and Idoâ—â—trous Is not this then true so as thâ—â— may as the Ephesians cried say greaâ— the Goddesse CoÌ„stitution great is Dâ—â—na of the Brownists Let none blameâ— for M. Robinson held as much before fell in amongst them III. That such as are not of a partiâ—â—lar III. Error constituted Church to wit such a 〈…〉 theirs is are no subiects of Christs kingâ—â—me I. The Scripture neuer setteth foorth Answere â—â—y of Gods people by this marke then â—â—re is a new note coyned as before a â—ew sin for new people must haue new â—â—ings If they had said that hee which â—ay and doth not ordinarilie hauing â—eanes offered him liue in a Church â—â—ghtly constituted that is in a true viâ—â—le Church of Christ doth liue out of â—â—der and offendeth God it had been â—â—ue for the godly are commanded to â—â—me out of Babylon and to ioyne with â—â—e Congregation and Church visible â—â—thered together if possiblie they can â—uk 13. 37. Reuel 18. 4. II. It is contrarie to Calath 3. 7. 9. Ioh. 3. 14. 1. Cor. 1. 1. 2. Thess 3. 15. III. What may be said of Wickliffe â—â—us Luther Bucer Melanthon and oâ—er yea of all our worthy Martyrs and 〈…〉 the people of God with vs of Lot â—â—rsaking Abraham for the world Iob so and the people in
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
God Christ the Lord by whom onely and alone they shall be saued That this is the true matter of the Church of God thus I prooue I. Because they beleeue the summe of the Gospell which Gospell who so maketh outward profession of are the true visible matter Rom. 10. 9. Ioh. 1. 12. and 3. 36. Ioh. 17. 3. II. Because it was the doctrine alone by which the Apostles did gather people to make them a Church and disciples vnto Christ Act. 2. 36. and 9. 20. and 19. 4. 5. and 18. 28. Luk. 24. 47. 1. Cor. 15. 3. and 3. 11. III. Because such asmade profession hereof were without any stay or let receiued into the Church as true matter Act. 8. 37. and 16. 31. 33. and 11. 26. IV. Because he that doth make open professiō hereof doth differ from Iewes Turks Pagans yea and from Papists for the former hold not Iesus Christ to bee the sonne of God and these latter doe ioyne works in the cause of saluation which is against the true nature of faith in the Sonne of God and destroieth it Rom. 10. 3. Gal. 3. 2. and 5. 2. 4. Act. 15. 1. 10. 11. And likewise against the truth of the Gospell Gal. 2. 14. 18 and 1. 6. Thus we see by these reasons that such We are true matter of a true Church as make this profession are true matter and so are we for wee all professe this saith and are baptised thereinto as is appatrent 1. By the doctrine of our Church receiued by all the reformed Churches in the harmony of confession 2. By the same publickelie preached 3. By the same maintained by our lawes by writings and euen sealed with the blood of holie Martyrs against the Papists and other hereticks and therefore are we true matter of the visible Church Yet here againe note that true matter True matter is either good or bad is either good or bad for who can deny that to be true matter of building which yet is not good as timber and stone is true matter but yet not some timber and stone good matter So is it in the spirituall building all that thus professe Christ are true matter but euery one not good matter Such good and bad matter was in Corinth and in the Church mentioned in the Reue. 2. 3. and hath bin in all the Churchs of God in the world which bad matter by due proceeding is either to be reformed or else to be cast out of the building not as false matter but as no good matter though true therefore a man excomunicate is cast out not as false matter but as bad and corrupt matter onely and therefore is to be held a brother 2. Thes 3. 15. Neither let it seeme strange that the Outward profession of the true faith maketh a man true matter of the visible Church albeit for his conuersation he be bad matter outward profession by word maketh men to be true visible matter whether they be hypocrites for the Apostle receiued Simon Magus an hypocrite Act. 8. and Christ Iesus receiued Iudas for many are called few chosen Mat. 22. 14. or whether they be men of leaud conuersation within the Church deseruing iustly to be cast out as bad matter for that the Scripture calleth such brethren for their profession 1. Cor. 5. 11. Neither doth Christ Reue. 2. or his Apostles 1. Cor. 3. 12. 13. for corruptions of manners or for building hay or stubble cal them false matter This may appeare in marriage of man woman by which similitude Christ setteth forth himselfe and the Church Two persons lawfully marrying doe openlie by words acknowledge their consent each to other and doe professe duties of loue in marriage but afterward the wife doth not performe the same as she ought and did couenant Is therefore the woman no true wife She may be accounted vniust in her word and not a good wife but yet is shee a true wife till the bond of marriage bee broken and a bill of diuorcement bee giuen out A man professing obedience to a king acknowledging him his king and none other and subiecting himselfe in generall to his lawes he is a true subiect to that king albeit he doe transgresse in some things greatly and openlie else kings in these daies should haue but verie few true subiects A man that maketh profession of one onely calling or trade and of none other by that onely profession is he truelie called that tradesman albeit hee bee but a bungler in his trade or carelesse in liuing by it none will say that hee is a false tradesman but either no good tradesman or vnprofitable Euen thus is it in the profession of Iesus Christ as is alreadie said for whosoeuer doth professe Christ is a Christian and true matter of a visible Church though neither good to other nor profitable to himselfe Good Christian Reader miscarry not in thy iudgement from the truth onelie of a good affection desirous to haue all well and grieued at what is amisse for thou shalt find euer cause thus to bee affected wheresoeuer thou commest in in this vale of miserie and corruptions False matter is contrarie to this true What false matter is matter The visible forme is not false which The visible forme constitution of our Church is not false is the vniting of vs vnto God and one to another visiblie For as by laying of the foundation in a building and so the rest vpon it cemented together maketh the forme of an house so doth it in this spirituall building called a house 1. Pet. 2. 5. And that we are vnited vnto Christ and made one with him it is manifest Goe to the Scripture and see how a By many euident notes there be many which shew themselues in mans iudgement to be of the inuisible Church of God amongst vs. people are inuisibly the Church of God and secondly how visiblie The forme of the inuisible Church is the vnion betwixt God and man and one with another which is first by the spirit by which inuisible hand God immediatly taketh vs by the heart and saith he will be our God 1. Ioh. 4. 13. Ezech. 36. 27. Ephes 2. 22. 4. 4. 1. Cor. 12. 13. Galat. 4. 6. Rom. 8. 9. 2. By faith in Iesus Christ by which inuisible hand as many of vs as be regenerated do take hold vpon the promise of the Spirit Galath 3. 14. and of Christ Ephes 3. 17. beleeuing that we are his people and he our God For if we be in Christ and hee in vs wee haue vnion with the Father Ephes 4. 6. Ioh. 17. 21. and with the holy Ghost 1. Cor. 13. 13. and 6. 19. Rom. 8. 9. Thus God and man are inuisiblie made one and vnited 3. One with another and that is 1. As they be all knit to the head by faith the Spirit 2. As they take hold one of another by loue and are bound together Colos 3. 4. Ioh. 13. 35. Thus 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
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
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