then in them as shall beâ— after noted to the view of the world either to reclaime them or to make theâ— ashamed if in any thing they will so themselues and if God will open their eyes to behold what is amisse in themselues This is not Barrows veine of olâ— but euen the same spirit doth possesse nâ— the meanest of the latest companie scoâ—sing at the argument of the conuersion of soules as if it were but a dreame of vs or in it selfe a toy without their constitution Is this loue Loue enuieth not but 1. Cor. 13. these like nothing well what wee doe but indeed the better it is the more they doe detest it for that they suppose it is the greatest let to hold men from them Therefore here prophane and secure worldlings and Atheists neede not to feare that men painfull and conscionable in their Ministerie yea and conformable in their liues will breed Brownists and further Brownisme no more then the truth can bring forth error or soundnesse corruption properly or brethren in vnitie substantially can breed Schismatikes essentially Indeed by the beames of the Sunne being one the same the earth which the husband tilleth and soweth with good seed in some part bringeth foorth good corne and in another breedeth weedes but the fault is in the earth not in the Sunne or husbandman So of one sweete flowre the Bee gathereth honie and the Spider poyson yet the flowrâ— keepeth it owne nature If by the wholesome doctrine of painfull Teachers some as ill earth be more weedie some as spiders gather poison neither are they nor their doctrine to be blamed But to proceed is this loue Loue reioyceth not in iniquitie it is not 1. Cor. 13. prouoked to anger but these men are glad when wee contend amongst our selues neuer praying for peace nor the welfare of the Ministerie because How men come to bee Schismatikes or Heretikes they do thinke as iudging others out of themselues prouoked to anger that troubles will breede discontentment discontentment setteth heads on working this causeth searching but with preiudice against one part offended searching draweth men to a liking of that by passionate impatiencie which iudiciously in peace they do not loue and so runneth into crooked by-pathes to the hurt of themselues and offence of other Such a spirit of vncharitablenesse neuer was in any of the holy men of God in the Primitiue time who reioyced at the blessings vpon the Teachers and at the peoples receiuing of the Gospell â—ot at their standing in a constitution â—ct 11. 20. 21. 23. In which place is giâ—en a reason of Barnabas his reioycing â—â—r that he was a good man and full of â—â—e holy Ghost vers 24. for indeed men â—â—dued with Gods Spirit good men â—â—ter God will reioyce in good things â—hrist will not quench the smoaking axe nor breake the bruised reed but â—ill check his Disciples for rashly forâ—â—dding one to cast out diuels in his â—â—me because hee followed not them â—â—d wil bid them suffer him giuing this â—â—ason that he that is with Christ is not â—â—ainst him no nor against his Disciâ—â—es though one follow not another so â—â—e it wee all follow Christ And thus â—â—uch for their vncharitablenes against 〈…〉 Perhaps they will say they pray for vs Their loue to vs is but as to strangers out of the Couenant and what speciall thing is that M. Smith â—â—en hartely and professe with protestaâ—â—n that they do loue vs. I thinke they do loue vs but it is onâ—â— in hope or for some by-respect for oâ—â—rwise one of them writeth that cerâ—â—nly he cannot by the Word bee perâ—â—aded that any one of vs hath either true faith or feare of God then how can the truly loue vs in the spirit who iudge tâ—â— bond broken and the communion vâ—lawfull I thinke they doe pray for vs but it to bring vs vnto them so will they prâ—â— for Papists Atheists Iewes and Turkeâ— so will any sect to haue men to come 〈…〉 them They pray for vs but not as visibâ—â— members of Gods Church they wâ—â— not pray with vs that is ioyne to oâ— prayers nor ioyne vs with them Thâ— loue vs but not as in the communion Saints their loue therefore is not bee esteemed of Consider how thâ— iudge of euery one of vs euen of hiâ— that most seeketh in our Church to aâ—uance Religion to liue religiously aâ— haue peace with all men in holinesse much as is possible But doth this vncharitablenes exteâ—â— This spirituall vncharitablenesse is also amongst themselues one to another it selfe only to those which they iudâ—â— without Nay it breaketh out amonâ— themselues euen towards one anotâ—â— in their customarie excommunicatioâ— not onely for notorious crimes in 〈…〉 wilfull and obstinate but euen for ligâ—â— offences in some albeit other obstinâ—â— â—â—n be let passe contrary to the practise â—f the Primitiue Church where wee â—ade neither of such sharpe censuring Reade George Iohnsons book pag. 15. and see horrible sin daubed vp A bodie naturall doth not easily cut off a member though very noysome not after the first meanes bee vsed in the best manner but after long triall of the same what possiblie may be â—or of such partiall dealing that men â—â—ould bee reprehended and that no sin â—â—e suffered to be openly practised who â—â—nieth but that men should be hastily 〈…〉 st out or for and vpon euery light ofâ—â—nce of what nature soeuer albeit the â—â—rtie offending be through ignorance 〈…〉 else of a peeuish nature somewhat â—ilfull we wish it should not be It is â—ot a point of loue so easily to lose a â—hristian member and to cast him to â—â—e diuell iudging him vnworthie to 〈…〉 accounted a visible professor in the â—hurch of Christ I speake not this to lessen sinne or to â—â—lerate it but to stay so great a cenâ—â—e that it bee neither executed lightly â—â—d rashly nor vsed with the rigour of â—â—e law in the vtmost period of the right 〈…〉 censure I may not passe by the witnesse of M. White as I remember â—â—me against them testifying that one â—â—lfe excommunicated another someâ—â—e a very fearfull thing and vnheard amongst men of wisedome and moderation If they did excommunicaâ—â— for sinne it were yet lesse but I maruâ—â— that they will vse this censure the pâ—wer of Iesus Christ deliuering men vâ—to Satan for doing the worke of God which is for hearing Gods word by thâ— ministerie of others which are out â—â— their way though the Preacher deliuâ—â— nothing but the true word of God aâ—â— so as the hearers do receiue much goâ—â— thereby This their practise cannot bee waâ—rantable Search the Scriptures whether there be any word forbidding to heare one that preacheth the true Word only See more pag. 64. from the word of God Trâ—â— Prophets neuer forbad to heare such spake truly Christ neuer condemnâ—â— such as spake the truth in his name fâ—â— want of a constitution the Apostle Pâ—â—â—
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
shewed before V. In the word we haue libertie giuen The Word doth warrant godly mens comming to the holy things vs to come vnto the holy things of God if we looke vnto our selues to reforme our waies So our Sauiour alloweth Matth. 5. 23. 24. So the Apostle 1. Cor. 11. which place is most pregnant for the deciding of the controuersie See M. Powels Reioynder pag. 118. for he purposely speaks of the pollution of holy things to wit of the blessed Sacrament verses 18. 22. Where he first tels them of their fault then informeth their iudgement in the institutiō verses 23. 24. 25. 26. after shewes the perill if men doe not come reuerently that such a one eateth and drinketh damnation not to other but to himselfe vers 29. Lastly doth will euery man for remedy of such an euill to examine not other but himself so alloweth him to come to the Lords Supper v. 28. In all which hee doth not mention pollution by other neither prescribes separation for a remedie of this hee speaketh not one word and yet Corinth was a corrupt Church in doctrine and other vncleannesse yea wherein men did continue after the Apostles once and twise admonishing 2. Cor. 12. 21. Therefore the Apostle instructed by the Spirit of God had not receiued any such doctrine frō the Lord to teach vnto the people as these men would picke out now from the holy word of God And to cōclude this their position insinuates that the sin of one doth dissolue the bond of alleageance betweene God and another for the Lord commands vs to worship him to receiue the Sacraments c. Now it cannot bee prooued that another mans sinne freeth me from doing what I am commanded let this be proued May not I serue God because another man doth offend him must I cease to obey because another liueth in transgression It is without reason to thinke it Thus wee see the strongest reason for separation and the ground thereof ouerthrowne The Scriptures which are alleadged for separation are nothing against To what heads all the places alledg'd for separation may be referred vnto and so answered vs nor against our publike communion in holy things The places may be reduced to these heads The places that forewarne Gods people vnder the law to separate themselues are thus to bee taken 1. From Idols of false gods as Israel from Egyptian Babylonish or heathenish gods and Idolaters dwelling about them 2. Frō Idols of the true God as Iudah from Israel in Ieroboams time and after 3. Frō persons ceremonially polluted In the time of the Gospell 1. From Iewes not receiuing Christ but rayling against Christ 2. Frō Gentiles without Christ 3. From Antichrist vnder the shew of Christ persecuting Christians 4. From familiar accompanying in priuate conuersation with men excommunicate or of lewde life worthie to bee excommunicate when neither religion commandeth charitie bindeth nor our calling warranteth vs thereunto But what are all these places to vs which are against Idols and Idolaters against Antichrist against Iewes rayling on Christ or Gentiles not entertaining Christ we professing Gods truth and worshipping Iesus Christ with detestation of idolatrie or what are the places which concerne priuate and voluntarie familiaritie against the publike comming to the holy things commanded of God nothing at all It cannot be proued that a man is polluted that commeth to heare the Word preached to receiue the Sacraments by such as by whom the Lord hath bin effectuall to conuert men vnto him and hath a calling of the Church VIII That euery of our Assemblies VIII Error are false Churches This erroneous and false position is Answere more fully confuted in the end of this Treatise to which I may refer the Reader neuerthelesse I wil adde thus much more hereof in this place thereto First touching the distinction of true The distinction of true and false cannot stand nor be vrged as the difference betweene vs and them and false applied vnto vs it cannot bee maintained by the Word against vs there is neuer a place of Scripture speaking of false Prophets false brethren or of false gods which can truely be alledged against vs but such places must needs be miserablie wrested Secondly it is strange they should taxe so generally without exception euery Congregation and all the godlie people and seruants of Christ amongst vs. He that runneth that way had need It containeth a deadly condemnation of vs all and in our standing to be as void of comfort as the Antichristian Assemblies of the Papists of serious cōsideration before he hastilie entertaine so deadly a censure for this carrieth so much with it as the same secludeth vs all visiblie as farre from any assurance of sauing grace from pertaking of the life of God and the way which leadeth vnto euerlasting saluation as the Papist do not they so iudge of vs It appeareth by their continuall quoting of the same Scriptures against vs which the holy Spirit intendeth against Antichrist and cursed idolaters thereby abusing simple honest hearts leading them into this wofull censure of condemnation and most accursed vncharitablenesse against vs whereas wee find in the word God called Israel his people after defection and their children in respect of circumcision his children Ezeck 16. 21. 22. 2. Some in the Act. 19. 2. which were ignorant of the holie Ghost beleeuers 3. The Corinthians Saints when there was incest openlie committed men were also drunken at the Sacrament and some which denied the resurrection 4. Pergamus a Church and yet false teachers in it 5. The Church of Christ is set out euen by the naming that is by the profession of the name le-Christ Rom. 15. 20. See how little hath God taken to condemne those who will not hold vs a true Church for that much which we haue But to the same more in particular I answere thus That our assemblies are not false Churches that congregation What is a false Church which is false hath a false head false matter false forme and false properties but this cannot be auouched against our congregations for wee haue no false We haue no false head head we hold Iesus Christ and worship no other God but the Trinitie in vnitie If such as haue been of vs and by themselues may iudge of this trueth doe yet denie the same they neede rather correction then instruction The matter is not false and to vnderstand No false matter this we must note a difference betweene no matter true matter and false matter No matter are they with maketh no profession of Christ at all as infidels that beleeue What is no matter at all not him such are Iewes Turkes and Pagans whose Assemblies are no Churches of God at all True matter to wit visible for of this What is true matter we here speake are all such as openlie professe this maine truth that Iesus the sonne of Marie is the sonne of
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
the visible Church knit and such as God hath giuen his Spirit vnto hauing true faith and loue are the matter of the inuisible Church and the vnion by the Spirit faith and loue is the inuisible forme Now euen as the inuisible forme is made so answerablie the visible forme ariseth by such things as be proportionable thereunto God beginneth Ioh. 15. 16 both the Whence the visible forme and constitution ariseth inuisible as is declared also the visible and that is thus As God inwardlie beginneth by the holy Ghost so first outwardlie by his word which is the onely first visible note and testimonie from Goe giueth his word God by which he makes a people his people Psalm 147. 19. Rom. 3. 1. 2. Ioh. 17. 6. It is his visible hand stretched out to winne and subdue people vnto him Rom. 1. 16. Matth. 28. 19. Mark 16. 16. hence it is called the sword of the Spirit by which it smiteth Eph. 6. his messengers are his mouth 2. Cor. 5. 20. promising to men that God will take them to him if they will receiue him by this he begetteth vs Iam. 1. 18. and therefore called the immortal seed 1. Pet. 1. 23. By this he maketh vs aliue Iohn 5. 25. By this he reconcileth vs into one and therefore is it called the word of reconciliation 2. Cor. 5. 20. Thus it is manifest that where and to whomsoeuer God sends his word there he testifieth his loue propounds saluation and is desirous to make such his people and to plant there a Church The second is by the peoples open A companie of people receiue it and professe the faith profession of their faith vnto the doctrine God working in them a will to receiue it in what degree soeuer 1. Cor. 15. 1. Such a people haue visibly taken hold of the word and haue as I might say strucken hands with God 1. Because as internall faith is the inuisible hand so is externall profession of that faith the visible hand shewing openly that the word is taken hold off and so a couenant made betweene God them 2. Because the Lords messengers the Apostles who in these things erred not did take outward profession of faith for faith and so added Baptisme the Lords seale of forgiuenesse Acts 2. 38. of new birth Col. 2. 11 12. 1. Cor. 6. 11. and of saluation Tit. 3. 5. thereunto Act. 8. 12. 13. 37. 38. which they would not haue done had they not been directed by the holy Ghost to take the outward profession of faith for a striking of hands as it were with God and couenanting with him howsoeuer it was in hypocrisie for man seeth not the heart neither did they stay to see their liues reformed but only exhorted to amendment they outwardly professing amendment were not reiected Act. 2. 38. Matth. 3. 6. 3. The Lord to such promiseth his mercy euen for receiuing the word from one as Gods Minister Mat. 10. 40 41. and he promiseth life to such as openly confesse him vers 32. The third is the holy Sacrament of The Sacraments seale it and vniteth them together the Lords Supper which as it is a seale of our faith so is it a testimonie of that visible communion of loue also of one member with another 1. Cor. 10. 16 17. And thus is the vnin made visibly by which God and the people are one and such are a true Church gathered by the word and vnited in communion by the Sacraments visibly by which they bee the visible Israelites as truely as the Iewes outwardly were the seede of Abraham though not the Israel of God which are onely elect neither doth corruptions Note this hinder them to be the true visible Church before men no more then the continuall corruptions of the heart doth make an elect people before God no true inuisible members for why should outward offences before men make open professors of the faith more to be false Christians to men then sinnes of the elect make them false before God The one is a true inuisible Church before God though many of them deserue correction for their euils which God punisheth in them vsing his discipline spirituall or outward crosses but not making thē no true church so is such a people opēly professing and thus visibly conioyned a true Church though many therein bee very bad w e are to be corrected but not to be condemned as a false Church being thus truly cōstituted both formatter form Now such congregations haue we so professing Iesus Christ as is before said no otherwise and also to which God hath giuen his owne holy word and Sacraments and moued the hearts of many of the people effectually and all of them outwardly to receiue both the one and the other and therefore are truly constituted as that which followeth in the end of this treatise will more at large shew It is therefore very vntrue to say that euery of our congregations The true visible and conuertible properties of a true Church what they be which also we haue The first propertie is a false Church hauing false matter and forme Lastly the visible properties are not false for the true visible properties which necessarily arise from the forme mentioned are these I. Is continuance in hearing of the doctrine of Christ receiued and vsing of the Sacraments and prayer Iohn 10. 27. Acts 2. 42. 1. Cor. 15. 1. For as hereby the Church is begotten visibly and conioyned Matth. 28. 19. so when these do cease and men reiect them they cease to be a true Church of God for the visible testimonies of Gods spirituall loue tokens are taken away and those same hath he diuorced Hence is it that all Diuines in our Church and in all the reformed Churches in Christendome which now are or haue been doe hold that the true word of God preached and true Sacraments of Christ Iesus administred are infallible tokens of a true Church and are reciprocally conuerted with the true Church I doe not say a word preached nor the word truely preached nor the Sacraments rightly Obserue well administred but thus the true Word preached the true Sacraments administred for indeed to preach the true word truely and to administer the true Sacraments rightly are no conuertible signes with the Church for truely and rightly in preaching and administration are not of the essence of the true word and true sacraments but are the holy graces of the Church graces most necessarie in deliuerie of the word and sacraments yet neuerthelesse herein may there bee corruption so as the true word is not truely preached nor true sacraments rightly administred yet doth the true word and true sacraments remaine and arē most certaine notes of the true Church Now this propertie is a true propertie which wee haue for neither haue we nor hold we any other word or sacraments thē those that be Christs owne onely and therein doe we continue II. Is the holding out of
although we affirme not as he there slandereth vs that some part of the Scripture is more holy more authenticall or more true then other yet doubt we not to say that some parts are of more vse and more necessarie for men to know then other some Else why doth the holie Ghost giue speciall commendation to some parts more then he doth to other as a Song of Songs Why Cant. 1. 1. 2. Tim. 2. 11. Titus 3. 8. doth hee vse speciall Art in setting downe some parts rather then in other as Psalm 111. and 112. and 119 Why doth he as it were make proclamations and solemne Oyesses before some and not before other as Mark 4. 3. 1. Tim. 1. 15. and 4. 9. And although we doe not hold as they falseslie charge vs Still false accusations in the forenamed pages of their Discouerie that some parts of the holy Scripture are of small moment superficiall needlesse and of no necessitie and such as may be altered and violated without any preiudice and danger to the soule and much lesse that a man who hath obstinately continued in the transgression of some parts and openly taught the same vnto others may be vndoubtedly saued though hee die without repentance But on the contrarie we beleeue and teach that there is no part of holie Scripture which euery Christian is not necessarily bound to seeke and desire the knowledge of so farre foorth as in him lieth yet dare wee not call euery truth fundamentall that is such as if it be not knowne and obeyed the whole religion and faith of the Church must needes fall to the ground For we make no question but that both the penitent Theefe that was crucified with Christ and the Eunuch euen then when hee was baptised by Philip were in the state of saluation though they could not chuse but be ignorant of many truths in religion The only fundamentall truth in religion is this That Iesus Christ the sonne of God who took our nature of the Virgine Mary is our onely and all sufficient Sauiour For first they that receiue this truth are the people of God and in the state of saluation they that receiue it not cannot possibly be saued Matth. 16. 18. Mark 16. 16. 1. Ioh. 4. 2. Coll. 2. 7. Secondly there is no other point of religion necessarie otherwise then as it tendeth necessarily to the bringing vs vnto or confirming vs in the assurance of this one trueth Ioh. 20. 31. Ephes 2. 20. Hebr. 13. 8. 1. Cor. 2. 2. And therefore when the Apostle saith Ephe. 2. 19. 21. that the Church is built vpon the foundation of the Prophets and Apostles his meaning is not to call euery thing contained in their writings the foundation of the Church but that this foundation which we haue spokeÌ„ of is there to bee found and hath witnesse from thence and that all the writings and doctrine of the Apostles and Prophets doe bend vnto stay and rest vpon this one truth as the walles in the building doe vpon the chiefe corner stone Lastly al the knowne Churches in the All reformed Churches giue testimonie vnto vs. world acknowledge our Church for their sister and giue vnto vs the right hand of fellowship This H. Barrow and Iohn Greenwood denie in the 14. page of their Refutation but they name not any one Church that maketh question of vs. Indeed some of them affirme that we want some parts of the discipline which we haue not yet as they thinke so thoroughly receiued as wee should haue done but whether wee were the true Church or no neuer was there yet any reformed Church that made question Yet are they well acquainted by our bookes by the report of such as haue trauelled from hence and sundrie other waies with our doctrine and Liturgiâ—â— Neither doe they only forbeare to shew their dislike to vs or are content to preserue societie with vs which happily through humane infirmitie they might doe vpon sinister respects though they approued not of vs in their iudgement but they doe also hold and teach that what people soeuer hath so much as we haue is the true Church though their wants be as great as ours are iudged to be Now when we alleadge for our selues Which strongly argueth that we be the true Church the testimonie of the Churches we doe not thereby as these men fondly conclude in that 14. page of their Refutation make the words of men the foundation of our Church nor doe we vse this as our only or chief defence whereby we seek to approue our selues either vnto the Lord or to the consciences of his people but such an argument wee hold this to be as in the due place hath much force in it and as God himselfe hath sanctified for a principall helpe in the deciding of controuersies in this kinde The Apostles vse to alleage it as a matter of comfort to theÌ„ whom they write vnto that the Churches of Christ do salute theÌ„ Rom. 16. 16. 1. Pet. 5. 13. that they were famous and had the testimonie and good report of the Churches Rom. 16. 19. 1. Thes 1. 7. 8. 3. Ioh. 6. 2. Cor. 8. 18. 19. 23. 24. S. Paul though hee receiued not his calling either from men or by men Gal. 1. 1. nor was any whit inferiour to the chiefe Apostles 2. Cor. 11. 5. yet doth hee alleage for the credit of his ministerie that three chiefe Apostles approued him and gaue to him the right hand of fellowshippe Gal. 2. 9. yea hee sought also their approbation and feared that without it hee should haue runne in vaine Gal. 2. 2. And which is yet more hee seeketh to winne commendation and credit euen to those orders which hee by his Apostolicall authoritie might haue established by the example and iudgement of other Churches 1. Cor. 7. 17. and 11. 15. and 14. 33. 16. 1. If these Churches that were planted by the Apostles themselues might take comfort in the good opinion that other Churches had of them may not wee much more If the ministerie of Paul and the orders hee prescribed to the Church receiued further credit with the people of God by the approbation of other Churches shall not the testimonie of all other reformed Churches giue some credit to the ministerie and orders of the Church now The doctrine word of God though to speake properly it receiueth authoritie only from it selfe and the Spirit of God yet hath it euer been the rather receiued by men for the testimonie that the Church hath giuen vnto it So our Sauiour saith that Wisedome is iustified of her children Mat. 11. 19. And although he affirmeth that he receiueth not the record of man Ioh. 5. 34. yet in respect of the saluation and good of men hee iudged it necessarie that Iohn Baptist should giue testimonie vnto him Ioh. 1. 7. 8. and 5. 33. 34. Now if this one thing furthered the damnation of the vnbeleeuing Iewes that they would not heare nor receiue