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
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—
all other pag. 70-78 3. From their opinions the matter of their profession vvhich are altogether erroneous and false as they stand and so differ in their vâ—â— from all other Churches in Brownisme diuers errors of theirs are here mentioned and the principall answered at large pag. 78. 79. 80. 82. 83. 88. 102. 109. 128. Besides these here is maintainned for truths against them 1. That our Church vvas truely constituted and from vvhich men may not make so vvicked a separation vvith such condemnation pag. 79. 109-128 162. 163-176 2. That a particular visible Church is a mixt companie pag. 87. 168. vvhere is noted hovv and vvhy such a companie are called Saints pag. 85-87 3. That popular gouernment is vtterly vnvvarrantable pag. 90-94 100. 102. 103. 4. That Tell the Church Matth. 18. 17. must be expounded Tell the Church Gouernours pag. 94-100 5. That one man is not polluted by the sinne of another pag. 103-109 6. That vve haue true Ministers of Iesus Christ. pag. 128-144 but their Ministers are not lavvfully made pag. 144. 145. 7. That our vvorship is not a false vvorship much lesse idolatrous for order it is after the Iewish seruice and warrantable in the New Testament pag. 146-150 Lastly that stinted and set prayer is lavvfull pag. â—â—2 193. CHRISTIAN ADVERTISEMENTS AND Counsels of Peace to the wise hearted and to him that is of a peaceable disposition REceiue wholesome instruction thou that readest be desirous to walke in the strait way but yet in the right way keepe measure and thou shalt hold within the compasse of a holy and godly meane Beware of superstitioÌ„ in Religion to decline on the left hand and take heede of rash zeale to runne on the right hand endeuour to bee what thou oughtest to bee though thou canst not attaine to that thou shouldest be Goe euen be no Atheisticall Securitane nor Anabaptisticall Puritane bee no carelesse Conformitant nor yet preposterous Reformitant be no neuterall Lutheran nor Hereticall popish Antichristian be not a schismaticall Brownist nor fond and foolish Familist be not a new Nouelist nor yet any proud and arrogant Sectarie to draw disciples after thee be no follower of any such beware of them all carefully But stand a constant Protestant in the ancient Catholike Orthodoxall veritie and truth Bee to God faithfull and to lawfull authoritie not disloyall To conclude hold the truth after the word and gainsay not laudable customes of the Church not against the word Be not readie to take offence and bee in like manner loath to giue offence And God shall be with thee and the spirit of life shall guide thee To further thy godlie inclinablenesse hereto consider well of these so friendly giuen Christian aduertisements and wholesome Counsels of Peace Reade good friend aduisedly I beseech thee post not on apace though thou hast a quicke apprehension to vnderstand yet take time to settle affection Some good things are soone knowne but in hei◠〈…〉 for the most part lightlie intertained whence it is that many doe onely talke of that often which not once they euer made vse of But in a word the purpose of my penning these things is to bring them into practise and therefore so reade thou deliberatly as thy will may be to performe them conscionablie Amen Loue peace and desire to hold it with God and good men yea follow after it with all men as much as is possible with holinesse Seeke the publike quiet of that established estate vnder a Christian Gouernour whether it be Politicall or Ecclesiasticall where thou art a member and by what meanes thou canst deuise not against Religion common honestie nor charitie and thus to doe I. Vphold the manifest good therin How a man ought to carie himselfe in a Christian State II. The manifest euils labour in thy place by the best meanes to haue them amended peaceably III. Beare with lighter faults for a time till fit occasion be offered to haue them amended IV. Likelihoods of euill make them not apparent euill by ill interpretation where neither the State intendeth it nor so maintaines it V. Doubtfull things take in the better part it is euer charitie VI. Iudiciously discerne betweene the abuse of a thing and that which may be well vsed lest in abhorring the abuse thou also doe vtterlie condemne the thing it selfe and the vse thereof VII Let the corruption of the person and his lawfull place be distinguished and where person and place are not so lawfull and in the proposed end not against thee wisely labour to make them for thee and make that good of them thou canst and wholly condemne not that Ministerie which a godly man may make for good IIX Paterne not a Monarchie to an Oligarchie or any other State Aristocrasie or Democrasie neither let as thou supposest the well being of a forren State make thee vnthankful for the present good thou doest enioy and to lothe thine owne being lest malcontentednes breake into contention and so thou lose that good thou hast and procure the increase of euill which thou doest dislike IX In thy zeale for Religion against corruption let the booke of God well vnderstood be thy warrant and in thy hatred against wrongs in the Common-wealth let the knowledge of the law and the equitie thereof moue thee to speake this is Religion this is reason But beware of superstition for so beginning of vncertaintie thou maist lose the fruit of thy labours and be condemned as a busie medler and contentious X. Refuse not to obey Authoritie in any thing wherein there is not to thee manifestly knowne a sinne to bee committed against God let fantasies passe be more loath to offend a lawfull Magistrate theÌ„ many priuate persons Where thou canst not yeeld there humblie craue pardon where thou canst not be tolerated be contented with correction for safetie of conscience and beare what thou canst not auoide with a patient minde The kingdome of God is not meate nor drinke but righteousnes and peace and ioy in the holie Ghost for whosoeuer in these things serueth Christ hee is acceptable to God and approued of men Rom. 14. 17. 18. I. Omit no euident and certain commandement How to auoid scrupulosity of conscience and contention in seeking for reformation imposed of God If there be nothing but probabilitie of sinning in obeying the precepts of men set not opinion before iudgement II. Let ancient probabilitie of truth be preferred before new coniectures of error against it III. Mark and hold a difference betweene these things the equitie of law and the execution between established truth generally and personall errors of some betweene soundnes of doctrine and erroneous application betweene substance and circumstance the manner and the matter betweene the very being of a thing and the well being thereof betweene necessitie and conueniencie betweene a commandement and a commandement to thee betweene lawfulnes and expediencie and betweene that which is giuen absolutelie or in some respect IV. Vse
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
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
must win men to God must it therefore hence bee concluded that Ministers in England doe conuert as priuate persons extraordinarily Seeing now there is first no extraordinarie calling and secondly the Ministers are in their office as publike persons therefore they doe conuert as ordinarie publike persons To open the cause more plainely that all men may see what Ministers are the true Ministers of Christ and of the Church the spouse of Christ and what Christ doth and the Church in a Ministers ordination I will shew them 1. What the Lord himself doth wherin the Church intermedleth not 2. When the Church taketh at the Lord what she doth 3. How a Minister may approue himself to God to the Church 4. What the Lord againe doth to confirme him 5. The communion between the Pastor and the flocke how hee is to behaue himselfe towards them how they ought to carrie themselues towards him I. The Lord onely ordaineth offices He only ordeineth offices in his Church 1. Cor. 12. 5. 28. diuersitie of administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one Lord hath ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Church cannot do Iesus Christ both Lord and King doth it the Husband and not the wife II. The Lord as hee ordaineth offices He onely distinguisheth offices so he distinguisheth them one from another 1. Cor. 12. 14. 27. 28. This disposition is of the Lord that one may not intrude into the office of another but euery one in office attend and waite vpon his owne office Rom. 12. 6. 7. 8. III. The Lord onely prescribes the He onely describeth the duties in these offices duties to bee done in euery distinct office as he only ordaineth the offices and seuereth them himselfe therefore is it that as there bee diuers members Rom. 12. 4. 5. so are there diuersitie of gifts for such diuersitie of offices Rom. 12. 6. 1. Cor. 12. 4. 6. 8. 9. 10. 11. IV. The Lord as hee ordaineth functions He only qualifieth men thereto distinctions of them and seuerall duties in them so hee onely qualifieth men to these functions and none can do this also but God alone 1. Cor. 12. 4. 5. 11. the same Lord one and the selfe same 6. 1. 2. 〈…〉 7. spirit Therefore is it that God saith hee will and doth send them his Prophets and willeth them to pray him to send foorth labourers Matth. 9. And this is when 1. he furnisheth them with fit gifts 〈…〉 gifts to discharge the function as aptnes to teach in a Pastor wisedome to rule in a â—â—m 3. 24. Gouernour c. The trueth of this is plaine 1. Because Christ saith as his father sent him so doth hee his Disciples Ioh. 20. 21. Now he was furnished with gifts fit for his office 2. As the Lord did with rearing vp his Tabernacle so will hee doe with such as build his Church Exod. 31. 1. 2. 3. The example of his dealing with his Apostles whom he indued with gifts and would not let them go foorth before Mat. 10. 1. Luk. 24. 45. 49. Act. 1. 4. 8. 4. The description set down to trie ordinarie officers by 1. Timoth 3. Titus 1. 7. 8. 9. doth shew that God will send men answerable thereto II. He bestoweth with his gifts holy â—â—th graces graces 1. A godly desire to enter into the Ministerie only to doe the office of a Minister 1. Tim. 3. 1. 2. In the execution of the functioÌ„ besides knowledge he moueth his Minister to haue compassion to a poore sinner as Christ had Matth. 9. 36. Esa 61. 1. 2. 3. to haue true loue to the godly as Christ also had Luk. 13. 34. and to haue true zeale of Gods glorie because of the obstinate claiming boldly Gods right of them and freely denouncing iudgements against their obstinacie as Christ did Matth. 23. 23. and the Apostle Act. 8. vers 21. 22. III. He worketh holinesse in them to leade a blamelesse life to adorne their profession and ministerie as they ought Tit. 2. 7. And this is the calling of God Note these things well you miserable blind Leaders of the blind and this is the internall materiall and substantiall part and matter of a true Minister sent of Iesus Christ which calling in some degree and measure must bee had before any man can truely saie that the holy Ghost moueth him to this calling to be a Minister of Christ to his Church The Church must separate whom only What the Church is to do the holy Ghost calleth Act. 13. 2. and therfore by the booke of Ordination is a question to bee asked of the partie to be admitted touching his inward grace and also examination appointed for triall of his outward gifts Therefore here come in the actions of the Church which are in comparison of the former onely circumstantiall and formall Circumstantiall by electing such and such persons to this or that office in this or that place formall when shee ordaineth one according to the rule of the word and manner of ordination there set downe Here note that the Lord doth make Ministers either extraordinarily by his immediate calling as Apostles were or by an extraordinatie instinct of his Spirit as Philip became an Euangelist and this without the Churches approbatioÌ„ But the Church cannot make a Minister lawfully without Gods sending that is without his measure of gifts for the Ministerie This is to bee taken notice of that wee may vnderstand how much more the calling of a true Minister depends vpon God then vpon the Church which Churches calling is yet necessary to the outward and ordinarie making of a Minister which stands in three things The Church is to obserue three things in the calling of Ministers I. The ground which is to admit of such an one onely as God hath appointed as nie as possibly may bee and the Church able to discerne For albeit the Church hath not to doe in the Lords former actions yet God hath to doe in the Churches alwaies who by his word and Spirit if she will follow the same pointeth them to such a one as he hath called neither ought the Church to admit of any but such as are indeede so qualified 1. Because Ministers are If Gouernours Ecclesiastical would take heede hereto they should haue lesse sinne Patrons should not sacrilegiously choose blind Guids nor the people be miserablie sterued by theÌ„ 1. Tim. 5. 21. 22. Christs Ambassadors and not the Churches 2. Cor. 5. 20. 2. The Church is to pray to Christ to send Ministers Mat. 9. Now he himself sendeth none but such as he qualifieth Ioh. 20. 21. 22. 3. The Lord commands such to be made 2. Timoth 2. 2. and 1. Tim. 5. 21. 22. Lastly thus did the Church in the election of Matthias Act. 1. 23. 24. If any be admitted of the Church and not first called of God hee is the Churches Minister and not Christs Christs Minister is as a perfect childe
gifts and â—â—ces II. They haue an outward calling of 〈…〉 Church being examined found fit and so are elect and ordained III. They preach the true doctrine of Christ administer his Sacraments performe their office faithfullie and liue conscionablie and Christ doth assist such gratiouslie in coÌ„uerting soules and the people doe approoue of them They are not ordained by the Church Obiection but by Bishops and so haue a false enterance I. As if there were any Ministers recorded Answere in the Scriptures to haue been ordained by any other but by Ecclesiasticall persons Apostles Euangelists and Bishops which are called Elders II. Suppose a false entrance which can neuer be prooued doth that make false Ministers Marriage is Gods ordinance the holy entrance thereunto is appointed Yet if the parties enter not after a lawfull manner in some respect yet being married they are lawfull man and wife Then as a faultie entrance to marriage disanulleth not two conioyned to be lawful man and wife no more doth a faultie entrance into the Ministerie disanull a Minister so entring for being a lawfull Pastor for why cannot one faulty entrance disanull one ordinance of God as well as another and if the one stand why may not also the other The place in Ioh. 10. which they alleage The places in Ioh. 10. answered so commonlie against vs maketh much for vs. The properties of a true shepheard there set downe do agree well with Ministers in the Church of England I. He entreth in by the dore Ioh. 10. 2. so doe they which the former words touching the sending of such Ministers by Christ doe prooue II. To him the porter that is Gods Spirit openeth the hearts of the hearers so doth he to them for many are conuerted by them III. He calleth his owne sheepe by their names verse 3. So doe these who abide by their flocke and do both know them are also wel known vnto them IV. He leadeth them out vers 3. so doe these instruct them and leade them forward in sound doctrine V. He goeth before them vers 4. so doe these in godlie life and conuersation Therefore for them to call those Ministers theeues robbers as they do haue to answere for it and must giue an account vnto God therfore These haue not the properties of theeues nor robbers for theeues verse 10. come to steale kill and to destroy but these doe not so it is manifest both before God and man They seeke the flock not the fleece They make aliue through the Spirit working by their Ministerie and doe not kill They saue many and doe not worke the destruction of any But whilest they condemne our Ministers Their Leaders are no lawfull Ministers for false Ministers they forget to iustifie the lawfulnes of their owne Ministers who are made Ministers by such as are no Ministers contrarie to the coÌ„stant practise of the Church of God from the daies of Adam hitherto I. God almightie was the first preacher Gen. 2. 3. Hee ordained Adam and till the law did God raise vp extraordinarie Teachers II. Vnder the law Moses a Teacher made Aaron and the Priests consecrated Priests euer after yea if man did meddle to stirre vp a Prophet it was by a Prophet as Elias did Elisha Apostles were made by Christ Iesus the chiefe Pastor and without these were none made Act. 14. 23. Neither can we reade that euer the people had such a libertie giuen but this was committed to other officers Tit. 1. 6. Neither euer can it be sound in all the new Testament that the people attempted any such thing but waited till the Apostles came to ordaine Ministers for them Act. 14. 23. This custome did continue in the times following in all the Churches of Christendome as Ecclesiasticall writers doe make mention and so thorow pure and impure Churches yea God in vsing instruments some what extraordinarilie in the last reformation of his Church would not breake this order but hee chose men who were Bishops ordained euen in the Popish Church I speake of the Church of England whereof the controuersie is so that they might ordaine fit persons afterwards This order our Church still keepeth How is it then that these dare breake the order of God continued fiue thousand and sixe hundreth yeeres and yet they must be true Ministers and we false When wee are made by Ecclesiasticall persons who are Ministers a constant practise of the Church and they make Ministers by men that are no Ministers a new deuice X. Our worship saie they is a false X. Error worship That which is added vnto the end of Answere this treatise doth make answere to this assertion Yet somewhat I wil say against this also I. We worship no false God II. Wee doe worship the true God with no false worship for the word preached is the true word the Sacracraments are true Sacraments the prayers we doe pray whether conceiued or set stinted are such as may be warranted by the word agreeable to the prescript forme of prayer taught by our Sauiour Christ if any thing else be prescribed besides the word read preached besides the Sacraments and prayer the same is not imposed as seruice vnto God neither doe any of vs by them worship God neither teach men so to doe but onely in spirit and in truth And therefore that place of Matth. 15. 9. and other Scriptures to that purpose are falsely alleaged against vs. But grant there were some corruptions added which men should put merit and holinesse in to worship God by which yet can neuer bee prooued being vtterlie false is therefore all the worship false Is good meate mixt with ill meate false meate or good corrupted This false distinction of true and false against vs will not stand Now for that in the positions annexed to the end hereof there is a defence of set prayer I will only set downe the practise See Morneus on the Masse of the Church of God before vs in the law and shew you the order of their set seruice The order was this Sette and stinted seruice amongst the Iewes I. A generall confession which was an accustomed practise as is manifest Esra 9. 5. 6. and 10. 1. Leuit. 16. 5. 16. and this the Iewes writings do witnes and it was called the confession of the mouth or a confession of words II. After this generall confession other prayers were vsed III. Certaine Psalmes and thanksgiuing did follow which were â—ung cleane thorow as their prescript forme amongst them ascribed to Ezra doth shew IV. Then were the Scriptures read the law diuided into one and fiftie sections called sedarim or Parisiioth and the Prophets into as many called Haphtaroth that is lessons or openings of the booke that the Scripture might be read thorow euery yeere Deut. 31. 9. 14. Nehe. 8. 1. and 13. 1. Luk. 4. 16. 18. Act. 13. 15. and 15. 21. V. With this reading were there also expositions
visible Church and baptised Act. 8. 13. So the Church of Pergamus though it had grosser defects and corruptions in it then we haue any yet because it kept the name of Christ and denied not his faith was still called the Church of God Reuel 2. 12. 15. The description of a Church which they giue in the 67. page of their collection of letters and conferences viz. that it is a companie of faithfull people that truly worship Christ and readilie obey him is vtterly vntrue if it bee vnderstood as needs it must of the visible Church For if euery one that the Church may account a visible member be trulie faithfull how is our Sauiour to bee vnderstood when he cōpareth the Church or the ministerie thereof to a draw net which being cast into the sea gathereth as well that which must be cast away as good fish Matth. 13. 47. 48. and to a field wherein the diuell doth as busilie sow tares as the Son of man doth good wheate Matth. 13. 37. 39. How shall that difference stand which the Scripture maketh 1. Sam. 16. 7. Act. 15. 7. 8. betwixt the Lords iudgement and the iudgement of man if men may not account any to be members of the Church by their outward appearance and profession vnlesse they know them to haue true faith which thing the Lords eye only is able to discerne Thirdly we hold and teach maintaine 3 We hold and teach all truthes fundamentall against all Heretickes and aduersaries euery part article of Gods holy truth which is fundamentall and such as without the knowledge and beleeuing whereof there is no saluation Our Confessions Catechismes Articles of religion published and approued of in our Church may perswade all indifferent men of this Yet was not H. Barrow ashamed to write in the tenth page of his Discouerie That all the lawes of God both of the first and second Table are here broken and reiected both of the Ecclesiasticall and Ciuill estate and of euery particular person in both all things being innouated in both according to the lustes and pleasures of men the law and word of God being quite reiected and cast aside And in the 212. page of their refutation of Master Gyfford they haue these words We hold that you haue poysoned all the fountaines of sincere doctrine and peruerted the whole Testamēt and turned away the practise thereof by your damnable false Expositions yea that you teach not one point sincerely And in the 162. page of his Discouerie They are made so contrarie one A lying Spirit vnto another as it is an impossible thing to finde two of them of one minde yea or any one of them constant in that hee affirmeth they know not the doctrines euen of the beginnings of Christ. Adde hereunto Henrie Barrows words in the 12. and 13. pages of their collections of letters and conferences We wil not giue any answere to these speeches but onely desire the Christian Reader to consider whether euer Gods Reader consider well and the Lord giue thee vnderstanding to discerne of spirits Spirit taught any to write so slanderously not only against a whole nation the conuersion whereof they pretend to seeke but against the blessed truth of God and how vnlikely it is that they should be in the right way whose chiefe Leaders were guided by such a spirit that they should be the Lords building whose first founders and master builders had either so small skill or so bad a conscience Do wee not hold all the same bookes of Canonicall Scripture which they themselues hold Do wee not reiect out of the Canon of the Scripture all which themselues account Apocryphall Haue they any translation of holy Scriptures besides ours Do they themselues beleeue or reach otherwise in the article of the holy Trinitie of iustification or predestination then we do Hath euery member of their assemblies receiued that spirit whereby they are led into all truth as H. Barrow pag. 167. of his Discouerie affirmeth and is there not any one amongst vs that hath not quite reiected the whole word of God not any one that knoweth the doctrines euen of the beginnings of Christ Wee know no better way to conuince them in this then by appealing thus vnto their owne conscience which wee are sure will take our part against them Now this reason also is strong to Which none can do but the true Church proue vs a true Church for although the bare letter of the Scripture may bee found amongst the Iewes and Papists and other Heretikes yet was there neuer any other people that held maintained the true sense of the Scripture in all points fundamentall but onely the Church of God wherunto only this title belongeth to be the pillar ground of truth 1. Tim. 3. 15. Wherein wee desire Note this the Reader to consider that a people may bee the true Church though they know not nor hold not euerie truth contained in holy Scripture but contrarily hold many errors repugnant to the Scriptures yet hath H. Barrow affirmed in the 167. page of his Discouerie Then is not he nor his followers the true Church and people of God for they maintaine errors amongst themselues obstinately and do grossely speake vntruths against vs now Gods Spirit is not lying 1. Ioh. that to the people of God and euery one of them God hath giuen his holy sanctifying Spirit to open vnto them and to leade them into all truth Whereby it is euident that he would haue none to be accounted the people and Church of God who either know not or practise not euery truth contained in the Scriptures In which opinion see I pray you how many grosse and dangerous errors are contained First that to euerie inferiour member in the Church there is as much reuealed as to the Pastours and chiefe members whereas the Apostle affirmeth Rom. 12. 3. Ephes 4. 7. 16. Colos 2. 19. that the holy Ghost is giuen to euery member of the bodie of Christ not equally but proportionally as the place which it occupieth in the bodie doth require Secondly that the promise mentioned Ioh. 16. 13. was made to euery member of the Church which in the last words of the verse appeareth plainly to be peculiar to the Apostles Thirdly that the Church cannot erre so neither were the Corinthians rightly called the Church of God when they iudged corruptlie of fornication and of the resurrection neither they of Pergamus when the doctrine of Baalam was maintained amongst them neither was Paul nor the rest of the Apostles true members of the Church who though in the exercise of their Apostolicall function they could not erre yet knew but in part and in many things were subiect to error 1. Cor. 13. 9. Another strange opinion is maintained in the 156. and 157. pages of their Discouerie viz. That euerie trueth contained An error full grosse with slanders and lies in the Scripture is fundamentall For
although we affirme not as he there slandereth vs that some part of the Scripture is more holy more authenticall or more true then other yet doubt we not to say that some parts are of more vse and more necessarie for men to know then other some Else why doth the holie Ghost giue speciall commendation to some parts more then he doth to other as a Song of Songs Why Cant. 1. 1. 2. Tim. 2. 11. Titus 3. 8. doth hee vse speciall Art in setting downe some parts rather then in other as Psalm 111. and 112. and 119 Why doth he as it were make proclamations and solemne Oyesses before some and not before other as Mark 4. 3. 1. Tim. 1. 15. and 4. 9. And although we doe not hold as they falseslie charge vs Still false accusations in the forenamed pages of their Discouerie that some parts of the holy Scripture are of small moment superficiall needlesse and of no necessitie and such as may be altered and violated without any preiudice and danger to the soule and much lesse that a man who hath obstinately continued in the transgression of some parts and openly taught the same vnto others may be vndoubtedly saued though hee die without repentance But on the contrarie we beleeue and teach that there is no part of holie Scripture which euery Christian is not necessarily bound to seeke and desire the knowledge of so farre foorth as in him lieth yet dare wee not call euery truth fundamentall that is such as if it be not knowne and obeyed the whole religion and faith of the Church must needes fall to the ground For we make no question but that both the penitent Theefe that was crucified with Christ and the Eunuch euen then when hee was baptised by Philip were in the state of saluation though they could not chuse but be ignorant of many truths in religion The only fundamentall truth in religion is this That Iesus Christ the sonne of God who took our nature of the Virgine Mary is our onely and all sufficient Sauiour For first they that receiue this truth are the people of God and in the state of saluation they that receiue it not cannot possibly be saued Matth. 16. 18. Mark 16. 16. 1. Ioh. 4. 2. Coll. 2. 7. Secondly there is no other point of religion necessarie otherwise then as it tendeth necessarily to the bringing vs vnto or confirming vs in the assurance of this one trueth Ioh. 20. 31. Ephes 2. 20. Hebr. 13. 8. 1. Cor. 2. 2. And therefore when the Apostle saith Ephe. 2. 19. 21. that the Church is built vpon the foundation of the Prophets and Apostles his meaning is not to call euery thing contained in their writings the foundation of the Church but that this foundation which we haue spokeÌ„ of is there to bee found and hath witnesse from thence and that all the writings and doctrine of the Apostles and Prophets doe bend vnto stay and rest vpon this one truth as the walles in the building doe vpon the chiefe corner stone Lastly al the knowne Churches in the All reformed Churches giue testimonie vnto vs. world acknowledge our Church for their sister and giue vnto vs the right hand of fellowship This H. Barrow and Iohn Greenwood denie in the 14. page of their Refutation but they name not any one Church that maketh question of vs. Indeed some of them affirme that we want some parts of the discipline which we haue not yet as they thinke so thoroughly receiued as wee should haue done but whether wee were the true Church or no neuer was there yet any reformed Church that made question Yet are they well acquainted by our bookes by the report of such as haue trauelled from hence and sundrie other waies with our doctrine and Liturgiâ—â— Neither doe they only forbeare to shew their dislike to vs or are content to preserue societie with vs which happily through humane infirmitie they might doe vpon sinister respects though they approued not of vs in their iudgement but they doe also hold and teach that what people soeuer hath so much as we haue is the true Church though their wants be as great as ours are iudged to be Now when we alleadge for our selues Which strongly argueth that we be the true Church the testimonie of the Churches we doe not thereby as these men fondly conclude in that 14. page of their Refutation make the words of men the foundation of our Church nor doe we vse this as our only or chief defence whereby we seek to approue our selues either vnto the Lord or to the consciences of his people but such an argument wee hold this to be as in the due place hath much force in it and as God himselfe hath sanctified for a principall helpe in the deciding of controuersies in this kinde The Apostles vse to alleage it as a matter of comfort to theÌ„ whom they write vnto that the Churches of Christ do salute theÌ„ Rom. 16. 16. 1. Pet. 5. 13. that they were famous and had the testimonie and good report of the Churches Rom. 16. 19. 1. Thes 1. 7. 8. 3. Ioh. 6. 2. Cor. 8. 18. 19. 23. 24. S. Paul though hee receiued not his calling either from men or by men Gal. 1. 1. nor was any whit inferiour to the chiefe Apostles 2. Cor. 11. 5. yet doth hee alleage for the credit of his ministerie that three chiefe Apostles approued him and gaue to him the right hand of fellowshippe Gal. 2. 9. yea hee sought also their approbation and feared that without it hee should haue runne in vaine Gal. 2. 2. And which is yet more hee seeketh to winne commendation and credit euen to those orders which hee by his Apostolicall authoritie might haue established by the example and iudgement of other Churches 1. Cor. 7. 17. and 11. 15. and 14. 33. 16. 1. If these Churches that were planted by the Apostles themselues might take comfort in the good opinion that other Churches had of them may not wee much more If the ministerie of Paul and the orders hee prescribed to the Church receiued further credit with the people of God by the approbation of other Churches shall not the testimonie of all other reformed Churches giue some credit to the ministerie and orders of the Church now The doctrine word of God though to speake properly it receiueth authoritie only from it selfe and the Spirit of God yet hath it euer been the rather receiued by men for the testimonie that the Church hath giuen vnto it So our Sauiour saith that Wisedome is iustified of her children Mat. 11. 19. And although he affirmeth that he receiueth not the record of man Ioh. 5. 34. yet in respect of the saluation and good of men hee iudged it necessarie that Iohn Baptist should giue testimonie vnto him Ioh. 1. 7. 8. and 5. 33. 34. Now if this one thing furthered the damnation of the vnbeleeuing Iewes that they would not heare nor receiue
do well euen in that particular which we obey in which men vsuallie for conscience sake inquire not into but doe rest themselues with a generall commandement of obeying lawfull authoritie so it bee not against a plaine commandement of God What therefore doth let but that a man may so satisfie himselfe in matters Ecclesiasticall The curious searching so particularly into euery thing to haue full satisfactioÌ„ hath so wrought in these daies vpon mens wits to bring distinctions that the more men seek in doubts for resolution the further are they from it Oh daies full of distractions what counsell shall I here take and giue I. Keepe al maine truths in the word How to settle a mans conscience to preuent scrupulofitie and perplexitie which are most plainly set downe anâ— are by the law of nature ingrauen iâ— euery man II. Beleeue euery collection truly anâ— necessarily gathered by an immediatâ— consequence from the text III. Follow euident examples fit foâ— thee either as a Christian or as thy speciall calling requireth IV. Auoid that which is plainly forbidden or followeth necessarily by an immediate consequence V. Intertaine true Antiquitie follow the generall practise of the Church of God in all ages where they haue noâ— erred from the euident truth of God VI. If thou suffer let it be for knownâ— truth and against knowne wickednesse for which thou hast examples in the Word or examples of holie Martyrs iâ— storie suffering for the same or the like But beware of far fetched consequents or for suffering for new deuices and foâ— things formeriy vnto al ages vnknownâ— seeme they neuer so holie and iust vnto man If yet thou doest iudge a thing commanded a sinne and not to be obeyed for thy helpe herein I. Quaere Whether that which is How a thing vnlawfully commanded may be lawfully obeyed wrongfully or sinfully commaÌ„ded may not yet neuerthelesse bee without sinne obeyed as Ioab obeyed Dauid in numâ—ring the people Then be not thou to â—lame but do what thou oughtest alâ—eit others do what they should not II. Quaere How thou dost reckon it â—uill if simplie then finde a prohibitiâ—n else Where no law is there is no â—ransgression if accidentally that is in â—he abuse that may be remoued or in â—espect of thy ignorance of the lawfulâ—esse making thee to doubt and so seaâ—ing to offend vse all diligence for reâ—olution And if it bee not a knowne sin â—o thee certainly but only by probabiâ—ties Quaere Whether probabilities of sinâ—ing How probabiliâ—ie of sinne cannot excuse due obedience to a sinfull precept Vide Pouelum lib. de Adiaph cap. 11. pag. 116. may giue thee a sufficieÌ„t discharge â—or not obeying a plaine precept and to â—eglect necessary duties otherwise both â—o God and man If yet thou doest thinke thou shalt â—ot do well albeit the Gospell may be â—eely preached thereby to yeeld so much to the euill disposition so supposed of men thinke how S. Paul valueâ— the libertie of preaching the Gospell who since the Ascension of Christ afteâ— that the Ceremoniall law was abolished when he had preached against it anâ— against Circumcision yet did checkâ— himselfe publikely and with a place oâ— Scripture for speaking as he did againâ—â— a Simonicall a false in respect of hiâ— entrance a persecuting and murdering high Priest he obserued legall rites hâ— circumcised Timothie and did not findâ— fault with things not altogether to beâ— approued so long as they were noâ— made a part of Gods worship and aâ— this hee did to procure free libertie tâ— preach the Gospell And for yeelding somewhat to meâ— euill dispositions I say but thus Quaere How it could stand with Mâ—ses How oftentimes somewhat may be yeelded to the euill disposition of men faithfulnesse to grant a bill of Dâ—uorcement contrarie to the law of Mariage contrarie to the first institutioâ— from the beginning for the very hardnesse of the peoples hearts and to prâ—uent a greater mischiefe If this happely trouble thee in doinâ— what thou mayest and oughtest that thou shalt offend many whom thou wouldest not offend I. Quaere Whether it bee an offence How we ought to carrie our selues in offences taken iustly giuen by thee or taken without iust reason of them thou not offending and they displeased the fault is their owne and thou not chargeable therewith II. Quaere Whether they be offended in respect of what theÌ„selues know or but lead by affection disliking of other mens dislike Intreate the former to let thee abound for such things in thine owne sense and shew them that herein thou mayest brotherly disagree for the later informe his iudgement if he will yeeld to reason if not then III. Quaere Whether thou art bouÌ„d to nourish vp such a one in his folly and to respect his partiall affection being more caried away with an ouerweening of some mens persons then any thing at all with the right vnderstanding of the cause If they be men of iudgement and will contend with thee be not troubled with what witte can inuent to say but what is truely spoken from the Word not by farre conclusions but by a neare consequence and plaine euidence of holy writte If thou canst answere the substance of that which is obiected let their vaine conceits or subtilties passe neither thinke that thou art ouercome or art bound to yeeld vnto them as one conuinced in iudgement because thou canst not see euery deceiueable replie to giue thereto an vnanswerable reason to take it away If ignorance make a conuiction Sophistrie be the meanes then should men be easily carried about with euery winde of doctrine There is no Heretique but hath his arguments nor any Sect but hath conceits and Satan by his Sophistrie helpeth both euen to beguile other and to deceiue themselues the more too IV. Quaere What authoritie may do Note well in things externall for outward rule in the circumstances of things and then Whether Authority commanding doth not take away the offence which might otherwise be giuen in a voluntarie act V. Quaere Whether a man should stand more vpon auoiding dislikes in priuate persons then offence to publike authoritie Whether this be not an humouring of men to encrease discontentednes rather then to endeuour to preserue wherein thou mayest the publike peace and welfare of a Christian State or Whether it were not better to crosse some mens affections without sinne to God then that otherwise thou shouldest stay the passage of the Gospel neglect most certaine duties let people perish open a gap to the enemie lose thy libertie and no whit better the Church It were better wherein thou lawfullie mayest that after the Apostles practise thou diddest become all things to all men to winne but some Studie studie saith the Apostle to be quiet follow those things which concerne peace and let me intreate thee to keepe patience within thee Vse charitie abroad attempt nothing rashly know things first rightly be zealous but iudiciously