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
doe nourish it English people the instance contentions in religion breed it Vpon occasion whereof Satan suggesteth mans corrupt heart intertaineth and so becommeth the worse one offendeth and another there at stumbleth but wo is vnto both and a mischiefe ensueth thereby vnto many Other nations are full of examples and of this miserie may we also lament much sin and thereupon fearefull iudgement but little sorrow and lesse amending without greater inforcement Dreadfull daies Behold our securitie in the middest of miserie vnderstand and pray Papists on the one hand increase though their cause bee cursed The practise of their bloody intendments might make them odious and teach vs to walk more warily in vnitie but we amongst our selues do work our owne woe by vncomfortable contentions neither side yeelding the euill groweth by partiall partaking Oh that our Abrahams would somewhat yeeld a little in the smallest things and know themselues Lots also hearken to holesome counsell that both may bee vnited in peace for the Cananites are in the land Whilest the victory is striuen for the generall enemie doth win ground and Satan hath sent a new companie on the right hand lest this his contentious worke should cease to be The one sort is iustly feared and therefore as the generall enemie of many resisted the other held contemptible and therefore as base neglected or for the fewnesse despised but the little Foxes eat grapes These must also be seene vnto and said to but without rigor and bitternesse Through our silence they proclaime themselues Conquerours they challenge all and still bid battell to the whole host of Israel as if they were inuincible and had ouercome all and yer Master Gyshops booke Master Bradshawes challenge Doctor Allisons consutation certaine Ministers reioynder to Master Smith with other moe are not answered They doe offer encounter vpon certaine questions as if therein were their owne cause propounded when Brownisme is a thing differing from both Papist Protestant and Puritan so called for saith the Papist Christs ruling power is in the Pope nay saith the Protestant it is in the Ecclesiasticall gouernours Bishops nay saith the Puritan it is in the Presbyterie nay saith the Brownist it is in the body of the Congregation the multitude called the Church And in this beginneth Brownisme the first stone of that schismaticall building vpon which are laid those other errors mentioned in this booke This Reader take notice of to discerne where Brownisme beginneth They propound the reformed Churches gouernment to allure thee and our state so as they may make thee forsake it when neither this is the simple reason why they depart nor the other their cause properly wherein they stand By these they doe onely make way for such as know not their way which they haue by thēselues to come to them but the gouernement of the reformed Churches doe not they maintaine For this cause Reader that thou maiest not be deceiued hereafter either with their pretending of such trueths as be not their owne or yet with their equiuocating renunciation of Brownisme I a little one amongst others and in the presence of my Brethren not with Sauls armour but with a stone in a sling euen with my meane mediocritie haue nakedly discouered vnto thee this way If thou dost affect it before thou runne vncase it take from the Iay other birds fethers set it before thee as it differeth from all other Churches then behold it with both eyes iudge by deliberate consultation and take as thou by the word hast warrant I haue sought out and found and after my iudgement leading will I goe and not runne after affection as I am perswaded so would I haue other if I be found in the trueth if otherwise I promise not to contend for any victorie Confidence in our cause that here is a true Church of God from which wee may not make separation hath made me aduenturous and the spirituall iniurie which some of late haue done to mee more then to many hath called me hereunto They haue taken away part of the seale of my ministerie Mine owne with them may haue Instructors but no Fathers for in Christ Iesus I haue begotten them through the Gospell I wil claime them though vnnaturally and vnkindly they disclaime me in loue doe I follow and so will albeit they flee from me with hatred Friendly Reader when thou hast read this huc and crie send it away by thy approbation thereto and report the cause to other for discouerie thereof as thou shalt thinke fit If thou happily dost find any meeke ones of them in thy way rebuke them louingly intreating the Younglings gently for the Lords sake and send them backe againe For in a schisme many may be who are not therof many affect that where of they cannot iudge so are mislead yet without any intendmēt of euil The humble that are of a tender conscience are very reclaimable but the strait hearted opinionate are not so recouerable yet I hope of both for it is the Lord that worketh the will and the deed both when and as he will Thus louing Reader thou seest what I only intend how men will take it I well know not how they should I know If any thing be set downe which may any way giue offence as not seeming to be without some gall of bitternesse in the manner of handling and nothing doth touch the matter of the argument I professe as I looke for a blessing I haue not intended to abuse any mans person but to open the cause I leaue men to iudge the wise as they find the peruerse as they please This I onely craue that no man take ill any thing without iust cause and that euery one expound well a mans meaning as charitie shall leade him and right reason perswade him And so I commend thee to God Iune 18. Thine in the Lord R. Bernard THE CONTENTS of this booke I CHristian counsels tending to peace and vnitie pag. 1-20 II. Disswasions from Brownisme pag. 21. I. By great probabilities that that way is not good and they are in nūber seuen 1. The nouelty of it pag. 21. 23. 2. The agreement thereof vvith ancient Schismatikes pag. 24. 3. The ill meanes by which it is maintained viz. by abuse of Scripture and that diuers vvaies as also by deceiueable reasoning pag. 25-29 4. The vvant of approbation of the Reformed Churches pag. 30. 5. The condemnation thereof by all our Diuines pag. 30-32 6. Gods iudgement against it pag. 32-42 7. The ill successe it hath had pag. 42-44 II By Reasons vvhich are threefold 1. Taken from the euill of the entrance into that way pag. 44-47 2. From their persons so grieuously sinning in that vvay pag. 47. in condemnable vnthankfulnes to God and men pag. 48. 49. in spirituall vncharitablenesse pag. 49-65 in abusing the Scriptures pag. 65. in obstinate persisting in Schisme from all the Churches of God in the vvorld pag. 65-70 in rayling and scoffing aboue
exhortations dehortations reprehensions godly examples such like not to proue corruption or wants when good things imposed are not done and euill forbidden are not auoided but to prooue a falsitie which cannot be As for example the fift Commandement biddeth a childe to be obeâ—ieÌ„t to his parents and Christs example of obedience to his parents shewes that â—t so ought to be but shall we therfore conclude that hee which is not answeâ—able to the commandement and exâ—mple of Christ is a false childe or raâ—her that he is a disobedient and not a good childe and yet if you doe marke â—heir Scriptures they doe alleage much against vs and our Churches to this purpose which is an vtter abuse of theÌ„ III. In alleaging Scripture not to proue the thing for which to the simple â—t seemeth to bee alleaged but for that which they take for granted and is the matter in controuersie and often hardly fit for that As for example one of them saith that al the truth is not taught in our Church and to prooue this he citeth Act. 20. 21. where the Apostle saith hee kept nothing backe but shewed all the whole couÌ„sell of God Ergo the Church of England doth not teach all the truth of God which is the matter in question and vnreproued this should rather haue been gathered that therefore euery Minister ought to hold nothing backe bâ— should teach the whole will of God and not because the Apostle did so therfore we do not so In their writing may be sound such quotations IV. By bringing in places setting See their book of the description of a visible Church and obserue the quoted places answered by Doctor Allison foorth the inuisible Church the excellencie and graces thereof and holinesse of the members to set foorth the visible Church by as being proper thereto as 1. Pet. 2. 9. 10. and such places * which is as much as to make the proper qualities of a mans soule to bee the qualitieâ— of the bodie properly And thus they deale with the Scripture to vphold their cause Another way and manner of defending Another deceiueable way which they entangle their followers by their course is by inferences as If that be true this must follow and therfore obiect to them their positions out of their own conceiued order they cannot confirme them by themselues with euident Scriptures but must first set euery one in their ranke and place and so deduce one thing out of another and by inferences and references a deceiueable practise the simple are intangled who cannot consider of antecedent and â—ecessarie consequence nor compare â—â—ings together * Note this And a crooked way hath many winâ—â—ngs but necessarie truthes of God to â—â—luation as they hold their opinions to â—ee though one depend vpon another â—et may euidence of truth bee brought â—r euery one of them seuerally without â—â—ch inferences and references ouerâ—helming the wits of the simple and oâ—er In what thing first to be informed to iudge rightly in this controuersie of better vnderstanding not being â—orowly acquainted with the cause â—nd with other grounds of the true doâ—â—rine of the Church to discerne thereâ—y the deceiueablenesse thereof and without which none shall euer be able 〈…〉 disallow or allow of our course or â—â—eirs but generally and in confusion â—s most do It is therefore maruellous with me to â—onsider so many simple people to bee 〈…〉 peremptorie in the cause professing 〈…〉 soone to see the truth so euidently â—nd can so peartly champer against all â—f vs and condemne vs all for false Chriâ—â—ians false Churches and so forth but would to God they yet were lesse conâ—eited and more humble for their own good and the welfare of Israel the people of God IV. Likelihood is that they haue not the IV. Likelihood See M. Junius three godly and learned letters to theÌ„ of Amsterdam and a petition made to the Gâ—â—ours by the other English Church See more for this in the end of the booke approbation of any of the reformed Churches for their course They haue written to some learned beyond the seas and haue published their confession but without allowance and yet do all reformed Churches giue vs the right haÌ„d of fellowship as a true Church of God whom these condemne as Antichristian and false now it is an especiall property of the true visible Church to be able to discerne of true visible members thereto belonging else who are they of mankind to whom God hath reuealed this necessarie truth The spirituall man discerneth all things 1. Cor. 2. 15. euen the Word and the true Teachers of the Word how much more the Church visible by the Word V. The condemnation of this way by V. Likelihood our owne Diuines both liuing and dead against whom either for godlinesse of life or truth of doctrine otherwise then for being their opposites they can take no exception vnlesse they will be Barrow-like in euery point Doctor Whitaker the Regius Professor Docter Whitakers lib. de Eccles in the Vniuersitie of Cambridge calleth them new Schismatikes and he spake not as a man rash fierie or ignorant but iudiciously as learned and in the spirit of sobriety and meeknesse being a man farre from violence of passion M. Perkins on the Creede Master Perkins a famous man saith they are excommunicators of themselues Bredwell against Browne calleth their Bredwel course a by-path Touching their reasons maintaining their assertions Doctor Willet saith they Doctor Willet are ridiculous more worthie to bee laughed at then answered And Master Perkins calleth them paper shotte The spirit wherewith Barrow and Greenwood were led is iudged by many Diuines setting downe ioyntly their iudgement thereof to bee the spirit of lying railing scoffing and as another saith of pride and insolencie How true they speake of the forenamed men shall appeare by that which followes and how farre the succeeding sort are from the same let such as by experieÌ„ce know speake If they amend herein it shall be taken notice of and the sinnes of other yet partaked in not bee laid to their charge It seemeth Master Perkins iudged In a Treatise 〈…〉 applie the Word to the conscieÌ„ce as hee found in some of them who calleth them an indiscreete and Schismaticall company full of pride in perswasion of knowledge euill speakers of the blessed seruants of God affirming that the poyson of Aspes is vnder their lippes Touching the causes of their out-breake one a godly man in the Epistle before his booke called the true watch doth propound two questions to them and withall shewes how it commeth to passe that they so leaue vs. A conceit None of these guides of the latter sort did fall to this course before they were in trouble and could not enioy their libertie as they desired VI. Likelihood saith hee of their owne perfection discontentment withall and vncharitablenesse hath caused this grieuous rend What M. Doctor Allison M.
God Christ the Lord by whom onely and alone they shall be saued That this is the true matter of the Church of God thus I prooue I. Because they beleeue the summe of the Gospell which Gospell who so maketh outward profession of are the true visible matter Rom. 10. 9. Ioh. 1. 12. and 3. 36. Ioh. 17. 3. II. Because it was the doctrine alone by which the Apostles did gather people to make them a Church and disciples vnto Christ Act. 2. 36. and 9. 20. and 19. 4. 5. and 18. 28. Luk. 24. 47. 1. Cor. 15. 3. and 3. 11. III. Because such asmade profession hereof were without any stay or let receiued into the Church as true matter Act. 8. 37. and 16. 31. 33. and 11. 26. IV. Because he that doth make open professiō hereof doth differ from Iewes Turks Pagans yea and from Papists for the former hold not Iesus Christ to bee the sonne of God and these latter doe ioyne works in the cause of saluation which is against the true nature of faith in the Sonne of God and destroieth it Rom. 10. 3. Gal. 3. 2. and 5. 2. 4. Act. 15. 1. 10. 11. And likewise against the truth of the Gospell Gal. 2. 14. 18 and 1. 6. Thus we see by these reasons that such We are true matter of a true Church as make this profession are true matter and so are we for wee all professe this saith and are baptised thereinto as is appatrent 1. By the doctrine of our Church receiued by all the reformed Churches in the harmony of confession 2. By the same publickelie preached 3. By the same maintained by our lawes by writings and euen sealed with the blood of holie Martyrs against the Papists and other hereticks and therefore are we true matter of the visible Church Yet here againe note that true matter True matter is either good or bad is either good or bad for who can deny that to be true matter of building which yet is not good as timber and stone is true matter but yet not some timber and stone good matter So is it in the spirituall building all that thus professe Christ are true matter but euery one not good matter Such good and bad matter was in Corinth and in the Church mentioned in the Reue. 2. 3. and hath bin in all the Churchs of God in the world which bad matter by due proceeding is either to be reformed or else to be cast out of the building not as false matter but as no good matter though true therefore a man excomunicate is cast out not as false matter but as bad and corrupt matter onely and therefore is to be held a brother 2. Thes 3. 15. Neither let it seeme strange that the Outward profession of the true faith maketh a man true matter of the visible Church albeit for his conuersation he be bad matter outward profession by word maketh men to be true visible matter whether they be hypocrites for the Apostle receiued Simon Magus an hypocrite Act. 8. and Christ Iesus receiued Iudas for many are called few chosen Mat. 22. 14. or whether they be men of leaud conuersation within the Church deseruing iustly to be cast out as bad matter for that the Scripture calleth such brethren for their profession 1. Cor. 5. 11. Neither doth Christ Reue. 2. or his Apostles 1. Cor. 3. 12. 13. for corruptions of manners or for building hay or stubble cal them false matter This may appeare in marriage of man woman by which similitude Christ setteth forth himselfe and the Church Two persons lawfully marrying doe openlie by words acknowledge their consent each to other and doe professe duties of loue in marriage but afterward the wife doth not performe the same as she ought and did couenant Is therefore the woman no true wife She may be accounted vniust in her word and not a good wife but yet is shee a true wife till the bond of marriage bee broken and a bill of diuorcement bee giuen out A man professing obedience to a king acknowledging him his king and none other and subiecting himselfe in generall to his lawes he is a true subiect to that king albeit he doe transgresse in some things greatly and openlie else kings in these daies should haue but verie few true subiects A man that maketh profession of one onely calling or trade and of none other by that onely profession is he truelie called that tradesman albeit hee bee but a bungler in his trade or carelesse in liuing by it none will say that hee is a false tradesman but either no good tradesman or vnprofitable Euen thus is it in the profession of Iesus Christ as is alreadie said for whosoeuer doth professe Christ is a Christian and true matter of a visible Church though neither good to other nor profitable to himselfe Good Christian Reader miscarry not in thy iudgement from the truth onelie of a good affection desirous to haue all well and grieued at what is amisse for thou shalt find euer cause thus to bee affected wheresoeuer thou commest in in this vale of miserie and corruptions False matter is contrarie to this true What false matter is matter The visible forme is not false which The visible forme constitution of our Church is not false is the vniting of vs vnto God and one to another visiblie For as by laying of the foundation in a building and so the rest vpon it cemented together maketh the forme of an house so doth it in this spirituall building called a house 1. Pet. 2. 5. And that we are vnited vnto Christ and made one with him it is manifest Goe to the Scripture and see how a By many euident notes there be many which shew themselues in mans iudgement to be of the inuisible Church of God amongst vs. people are inuisibly the Church of God and secondly how visiblie The forme of the inuisible Church is the vnion betwixt God and man and one with another which is first by the spirit by which inuisible hand God immediatly taketh vs by the heart and saith he will be our God 1. Ioh. 4. 13. Ezech. 36. 27. Ephes 2. 22. 4. 4. 1. Cor. 12. 13. Galat. 4. 6. Rom. 8. 9. 2. By faith in Iesus Christ by which inuisible hand as many of vs as be regenerated do take hold vpon the promise of the Spirit Galath 3. 14. and of Christ Ephes 3. 17. beleeuing that we are his people and he our God For if we be in Christ and hee in vs wee haue vnion with the Father Ephes 4. 6. Ioh. 17. 21. and with the holy Ghost 1. Cor. 13. 13. and 6. 19. Rom. 8. 9. Thus God and man are inuisiblie made one and vnited 3. One with another and that is 1. As they be all knit to the head by faith the Spirit 2. As they take hold one of another by loue and are bound together Colos 3. 4. Ioh. 13. 35. Thus is
this trueth The second Propertie and the sacraments as banners displayed against the enemie Reu. 3. 8. Whence it is that the Church is called the pillar and ground of trueth 1. Tim. 3. 15. And this propertie ariseth necessarily from the forme and is an essentiall marke for when men doe vtterly leaue their open profession and partaking hereof they cease to be visible members for they haue reiected the visible marks of Gods presence and visible communion with him Now this marke also is in our Church for we doe hold out an open profession of the true word which is the word written in the holy scriptures not Popish vnwritten imagined veritie and also the true sacraments and none other and wheresoeuer these two be there are vndoubted markes of a true visible Church though no other properties be apparent and where these are wanting there is no true visible Church of God Thus we see how farre from all truth it is that they hold euerie of our congregations to be false Churches when it is manifest that with vs there are particular congregations which haue true matter true forme and true properties as euidently hath been declared from the word and is apparent by our profession and practise herein There is a third propertie which is The third Propertiâ— care for the welfare of all and euerie one for the whole and each for other 1. Cor. 12. 25. And this property ariseth also from the forme through the vnion of all the members together making but one bodie Rom. 12. 5. 1. Cor. 12. 12. which propertie is very necessarie both for the present welfare and also for continuance of the bodie in good estate This care is either corporall for the maintenance of the bodie which is shewed in almes deeds and by which note also the Apostolicall Church is set forth Acts 2. 42. or spirituall touching the soule which standeth in admonition and exhortatioÌ„ so forth to the edifying one of another practised of the Thessalonians Epist 1. Cap. 5. verse 11. I say this is verie necessarie for the well being of the Church which also wee haue and If this third property were in a great part wanting yet might we be a true Church shew by practise but yet if this propertie were almost wholly wanting the Church could not therefore bee iudged a false Church Is a household hauing tâ—â—e matter and forme and essential properties a false household because the familie ceaseth to care as they ought one for another Is a man consisting of true matter forme and essentiall properties of a man a false man because through follie or madnesse or wilfulnes he neglects the welfare of his bodie or any of the members thereof I hope no man will bee so senselesse to auouch it Why should any then coÌ„demne that congregation or Church for a false Church which hath true matter true forme and true essential properties of a true church because it wants some what or for that it is very defectiue in a thing necessarie for the wel being thereof This is an vndeniable trueth that the Discipline is not of the essence of the Church so as yet without it the same cannot be a true visible Church care for the welfare of the Church which containeth the censures also and the power of excommunication termed by the name of discipline cannot bee proued by euidence of Gods word to be such a propertie as is of the essence of the Churches being without which the Church must needes be a false Church the vtmost that can be made of it is that that Church is a defectiue Church a maimed Church by which it is also corrupt and may come to ruine but that a necessarie defect can make it either no Church or a false Church cannot iustly be maintained It is a necessarie propertie of a man to speake it is for his welfare to see to go but yet if hee can neither see go nor speake he is not therefore a false man This distinction of true false applied to our Church is altogether friuolous and vaine yet is it vpheld by them as we see against both Scripture reason and common sense To conclude then if a necessarie propertie may be in part actually wanting to a true Church yet such a want not make that a false Church which waÌ„teth it then cannot the supply of it howsoeuer make that a false Church From all that hath been said we may obserue 1. That it is an error to make discipline so essentiall a propertie as the Church without it is no true but a false Church 2. To make our Church a false Church because discipline is so exercised with vs as it is contrarie to their new found popular Gouernment IX All our Ministers say they an IX Error false Ministers This also is as erroneous as the former Answere froÌ„ whence it ariseth If the Church bee a false Church the Ministers say they are false Ministers but we see that our Church is not false and therefore not the Ministers without exception They are true Ministers that are sent of Christ according to his ordinance in his Church and are not false Ministers for it is belonging to Christ to send Ministers Ioh. 20. 21. Matth. 28. 18. 19. therefore are they called Ambassadours of Christ 2. Cor. 5. 20. But such Ministers haue we as is manifest by this that they are qualified with good gifts they are called by the Church and such also as doe diligently and faithfully preach and so preach Christ as many thereby doe heare and beleeue euen confirming their calling by the blessed successe effect of their labours Rom. 10. 14. 15. 1. Corinth 9. 2. Conser these Scriptures with these quoted places 2. Cor. 3. 1. 2. 3. 13. 3. 5. And therefore the Apostle that is one sent proueth this sending by the seale of his Ministerie and it cannot be proued that Iesus Christ workes by false meanes it is their grant in their owne confession pag. 31. Priuate persons may conuert and therefore Obiection conuersion of soules proues not a lawfull ministerie I. The Apostle so proueth himselfe Answere an Apostle and why is it not a forcible reason for an ordinarie ministerie Neither can the deuice of some stand who imagine that by worke 1. Cor. 9. 1. should be meant an outward constitution of a Church which externally the Apostle planted but by worke is meant that worke which the Lord wrought by him euen their conuersion from idolatrie to imbrace the doctrine of the Gospell by faith as Interpreters expound it and 2. Cor. 3. 1 2 3. doth confirme the same II. For priuate mens conuerting as an ordinarie meanes to saluation cannot be proued by Scripture albeit that Iohn 4. 39. bee obiected where onely their dociblenes is called beleeuing which was not faith indeed But grant that she did conuert it must surely bee held extraordinarie that one priuate that also a woman preaching Christ
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
Christ though testimonie were giuen vnto him by one whoÌ„ they knew to be sent of God shall not this Great pride is it and obstinacie to dâ—spise the voice of all the Churches of God in the world further the condemnation of these men that they refuse to heare and receiue vs though we be commended to them by the testimonie of so many Churches Some cases there are wherein wee are commanded to seeke for the iudgement of other Churches and to account it as the iudgement of God Else why did the Church at Antioch in a questioÌ„ that could not be debated at home seeke to the Church at Ierusalem for helpe specially seeing they had two such excellent men with them as Paul and Barnabas whose iudgement they might safely haue trusted vnto Acts 15. 2. Saith our Sauiour to any particular congregation of the faithfull in our owne land that Whatsoeuer they binde on earth shall be bound in heaueÌ„ Mat. 18. 18. and saith hee it not also to the Churches of other nations Shall he be accounted as a Heathen or Publicane that will not regard the iudgement and censure of that particular congregation whereof hee is a member and shall not they much more Matth. 18. 17. Those of the separation to be held of vs as Heathen and Publicans be so accounted that despise the iudgement of all the Churches Must the spirit of the Prophets be subiect to the Prophets amongst whom they liue 1. Cor. 14. 32. and must not both people and Prophets of a particular Church be subiect to the iudgement of all the Prophets and Churches in the world The abilitie to trie and discerne the spirits and doctrines of such Teachers as arise in the Church is such a gift as the true Church neuer wanted 1. Ioh. 4. 1. Reu. 2. 2. neither could it be the pillar and ground of truth 1. Tim. 2. 15. if it should be ignorant of a truth so necessarie to the saluation of men as this is viz. What people is to bee accounted the true Church of God If God hath giuen his Church power to iudge and pronounce of a particular man that he is in the state of saluation and that so infallibly that hee hath promised to ratifie in heauen the iudgement which the Church in this case shall giue vpon earth Mat. 18. 18. hath hee not much more made his Church able to discerne and pronounce of a congregation or people that it is a true visible Church which is a matter of no such difficultie as the other So that to conclude though these men make so light account of the iudgment and testimony of other Churches as if the word of God had come out froÌ„ them or vnto them only 1. Cor. 14. 36. or as if they themselues were better able to iudge of vs then all the godlie learned in the world besides yet do we take much comfort and assurance from hence that wee are the true Church of God The first obiection against the whole body of our Church that it was not rightly constituted The first thing they obiect against the whole bodie of our Church and of our parish assemblies is this That it was not gathered by such meanes as God in his word hath ordained and sanctisted for the gathering of his Church For faith H. Barrow in the 10. page of his discouerie all this people were in one day with the blast of Queene Elizabeths trumpet of ignorant Papists and grosse idolaters made faithfull Christians and true professors And in the 3. page of that Epistle to the Reader which they haue prefixed to their refutation of M. Gyfford they haue these words Where such prophane multitudes were all immediately from publike idolatry at one instant receiued or rather compelled to be members of this Church in some parish or other without any due calling to the faith by the preaching of the Gospell going before or orderly ioyning together in the faith there being no voluntarie or particular confession of their owne faith and duties made or required of any who can say that these Churches were euer rightly gathered or built according to the rules of Christs Testament To all that they thus obiect against But this cannot warrant their separation our first gathering this answere wee giue First that we might lawfully bee accounted a true Church though it could Because the knowledge of this is not necessarilie required to be stood vpon not appeare that wee were at the first rightly gathered For euen as the Disciples might bee well assured of Christs bodily presence amongst them when they saw and felt him Ioh. 20. 19. 28. though they could not haue discerned which way or how hee could possiblie come in so may we esteeme them a true Church of whose present profession and faith we are well assured though wee cannot see by what meanes they were first gathered Else may wee still doubt whither Melchisedech and the families of Iob or Cornelius were true Churches and members of the Church because we cannot find how they were first gathered and conuerted neither indeede can wee see by what commandement in Gods word wee are required to examine how they were gathered and made a Church of whom wee are now certainly perswaded that they were a Church Nay we find good warrant in the Word to the contrarie For wee read of many who hauing by that they heard and saw perceiued euidently that a people was the Church of God did ioyne themselues willingly vnto them without inquiring how they were gathered and conuerted as Abraham to Melchisedech Rahab to Israel the Eunuch to Philip the Iaylor to Paul Silas Secondly wee might be rightly gathered Secondly because meÌ„ may be brought otherwise to the outward profession then by the meanes which are most ordinary to the societie and fellowship of the visible Church by other meanes theÌ„ by the preaching of the Gospell for proofe whereof wee alleage first their owne iudgement and opinion which how vnsound soeuer it be yet hath it force enough to stoppe their mouthes namely that men may be wonne to the true faith of Christ not only extraordinarily but euen ordinarily also by other meanes then the publike and ministeriall preaching of the Word For if seuerall members may bee conuerted without this meane may they not much rather without it bee gathered together and made an assembly Secondly admit there were no other meane whereby a man could bee soundly conuerted but only preaching yet it is euident that by some other meanes men may lawfullie bee brought to an outward profession and so be made a visible Church Many in the daies of Christ beleeued that is were prepared to heare and beleeue and did also so follow him and professe theÌ„selues his Disciples that no man could without sinne haue denied them to bee members of the visible Church who yet were not all drawne by his word but some by his miracles Ioh. 2. 23. 25 some by the report they
detestable vncleannes as M. White mentioneth in his booke This I note not that I thinke any Church can be pure or that there is any sinne which the diuell may not draw some into who make faire professiō or that the whole assemblie there doth allow such it is far from me so to thinke but I therefore note it as Gods testimonie with vs where abiding truely fearing God or but making an apparent shew thereof hee doth so preserue vs heere as we cannot be tainted though no such watch bee kept one ouer another as were to be wished with such euils as men that forsake vs with such condemnation as they doe who entertaine that way do often dreadfully fall into What is this but a likelihood of the Lords witnessing against them Besides this befalling some there is an euill the Lord open their eyes to see it which hath seased vpon most of th◠generallie not onely that they cannot apprehend these things but also herein that as soone as they bee entred into that way they are so therewith bewitched that I may so say as they bee nothing like themselues in what was laudable and good in them before humble and tractable then proud and wilfull before they can feele the Word worke after if but inclinable that way then they iudge the Minister to haue Reade Doctor Downames Epistle to the Reader before his second Sermon lost the power of his Ministerie because they themselues are in affection altered blaming the Teacher when they are in fault themselues They can with vnderstanding standing discerne betweene cause and cause reason reason but thē they lick vp al which commeth from themselues as Oracles be they neuer so absurd As to thinke that the spitte was the Altar wherupon the Passeouer was sacrificed That there was no conuersion in a true Church when indeed there is conuersion to sanctification though not to open profession of Christ That priuiledges and properties are all one That one man hath all the power of Christ and right thereto as the whole assemblie That godly men cānot chuse them helpers to further their saluation if any one open offender do ioyne with them therein That if one man depart after the manner from one Church for corruptions and so from all the true Churches in the world which are corrupted the true Church doth remaine in him only And many such conceits taken vp as truthes with greedinesse when most manifest verities of God confirmed by sound reason and explained by most euident similitudes cannot be apprehended as either tasting of truth or reason What is this but a spirituall besotment Before they bee in that fraternitie they can feele in thēselues liuely markes of the children of God and can iudge so of other and so imbrace them but then afterwards they can be content to be perswaded against former faith and sensible feeling to thinke that neither they themselues had nor any other out of their way hath any outward markes of the children of God so do fall into vtter dislike of their owne former graces the goodnesse of God in other and the power of God working by our Ministers and all for that they be not within the compasse of their parke as if a Deere had lost his shape for not being within the pale where perhappes hee should be Is not this a spirituall foolishnes If their way which in euery particular they hold is as much knowne to me as our way is to them should bee so abhorred of vs and euery good thing of ours therein as they do vs and our way only vpon the good liking of the good mercies of God which we doe possesse I should thinke verely God had depriued vs of common reason as not discerning betweene good and euill and might looke for a fearefull curse for calling euill good or good euill as they do the best things we haue because of corruptions VII The ill successe it hath had these VII Likelihood It hath had ill successe very many yeeres being no more increased The increasing of God is not so for it is like Isaacs increase hundreds for one and that in a short time if hee begin to set men on work We see his hand with Luther most miraculously when he began the Lord in larged his people mightily but these haue bin here and there vp and againe cast down and haue gotten no sure footing by the special power of God See how the Lord assisted and managed his truth when hee raised vp instrumēts not ordinarie as these would be held who onely haue a toleration in another countrie where the enemies of Israel left not Egypt without Pharaohs leaue nor the Iewes Babylon without Cyrus consent Iesus Christ blasphemous Iewes and other Heretikes may be as well as true Christians which course as wee neuer read vsed of God to raise vp men in one nation and gather them to carrie them into another of a strange language as Ezechiel speaketh chap. 3. 6. and that without either leaue or compulsion in many so will he neuer blesse such new deuices held vp with such waies and meanes To conclude they leaue rather a curse They hinder the word where they come a curse not a blessing doth follow where they arise M. R. then a blessing where they come so as good things little prosper after them They are like a scorching flame swinging where it cōmeth that the growth of things are hindred by it So said one that is now amongst them before hee went that way thus can men so obserue and discerne before and be blind afterwards And thus much of the likelihoods that the way cannot bee good which I will conclude with that godlie Hezechias prayer 2. Chron. 30. 18. Now the good Lord be mercifull vnto him that prepareth his heart to seeke the Lord God of his fathers though he be not clensed according to the purification of the Sanctuarie And the Lord heard Hezechias and healed the people Euen so now Lord Iesus Amen Reasons not to runne that course NOw follow certain reasons of more Reasons not to runne that course force then bare probabilities to keepe men backe from that way I. Because of the great euils which The entrance is very sinfull and cursed insueth vpon the first entrance thereunto which are especially two I. Is not onely an vtter disclaiming and condemning of corruptions and the notorious wicked for which who doth not lament mourning also as did Dauid Psal 119. 136. that men keepe not Gods law but also a forsaking of all former Christian profession amongst vs. Thou must cast off that word here with vs which made thee aliue also the faithfull messengers of God the Fathers 1. Cor. 4. 9. which begat thee who haue the words of eternal life and whither wilt thou goe yea thou must renounce al fellowship of the godly here who haue been formerly approoued of thee and such as haue receiued fully as good testimonies of Gods mercie and
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
in the wombe euery way hauing Prou. 29. 18. his measure of perfection wanting only time of birth to be brought foorth by the Church If the Church bring foorth vntimely fruit it is her sinne and a punishment of God for sinne vnto the Congregation Amos 8. 11. II. Is the rule according to which the Church must make a Minister and this is the Lords word from which she may not swerue for as earthly Kings doe make their lawes both for making officers and guiding them in office euen so Christ our King hath ordained rules which must bee kept Iam. 4. 12. Phil. 3. 16. 1. Cor. 4. 6. 17. III. The actions of the Church in â—he Church to do three â—â—ings in the â—aking of a Minister Ordination doe stand in three things also I. After some be presented Act. 1. 23. is in examination that is a trial of the parties whether called of God or no and this is very necessarie lest the Church admit of an vnworthy man and because it is the only meanes to find out a mans worthinesse and lastly because it is imposed vpon the Church none allowed to bee admitted before neither by Gods word 1. Tim. 3. 10. 5. 21. 22. nor yet by our law See the book of Ordination This examination stands in two things 1. In the examination of gifts for the place to which he is to be admitted 2. Of his graces His gifts must be examined according to those things which the place wherein hee must be requireth and God hath commanded Now the office or place of the Ministerie In what things the Ministerie doth consist consisteth principally in the preaching of the Word administration of the Sacraments and praier The first is to be preferred in the first place 1. Because it was the first imposed Matth. 10. 28. 19. 2. It is that which is most necessarie to beget a people Iam. 1. 18. 3. To preserue them coÌ„uerted without which they perish Prou. 29. 18. and therefore the Apostle vsed preaching to the conuerted Act. 20. 7. and it is for them 1. Cor. 14. 22. and not to be despised 1. Thess 5. 20. And the ancient Church of the Iewes had preaching daily in their Synagogues with the word read Act. 15. 21. 13. 15. 16. Nâ—hem 8. 8. 4. It is of the three only mentioned in setting forth a Minister 1. Tim. 3. Titus 1. 9. 2. Tim. 2. 24. 5. Because it is most vrged by the Apostle to be performed 2. Tim. 4. 1. 2. 6. For that the Scripture specially alloweth such and so qualified 2. Tim. 2. 2. 1. Tim. 3. 2. Titus 1. 9. 1. Tim. 5. 21. 22. And if Deacons must haue the mysteries of faith yea if al must be able to be Teachers in some measure Hebr. 5. 12. much more such as are Pastours His graces must be examined 1. His desire and inward motion by asking him of the perswasion hee hath to that place by Gods Spirit 2. His knowledge zeale vtterance by the exercise of his gifts 3. His honest conuersation from sufficient testimonies reporting well of him vpon their owne knowledge 1. Tim. 3. 7. II. In Election whereby one is of I. Electiâ—â— the Church I meane by the Guides and Gouernours thereof separated and chosen from amongst others being found fit Act. 13. 1. 2. and 14. 23. III. After examination and the partie That is requiâ—â—d in a holy â—â—mission chosen out and approoued then followeth admission 1. Tim. 3. 10. and herein are three things required 1. That it be done in the face of the Congregation after the Apostles practise Leuit. 8. 2. c. Act. 14. 23. and 1. 23. and 6. 2. That it bee done in a holy manner they calling vpon the name of the Lord Act. 13. 3. 3. That it be coÌ„summate with imposition of hands an Apostolicall perpetual practise Act. 6. 6. 1. Tim. 4. 14. The Minister thus admitted as a Pastor Wherein the Minister is to approue himselfe vnto the people ouer a flocke hee is to approoue himselfe to the Church in a holy manner and this stands in three things I. In preaching and holding the patterne Titus 2. 7. 8. of wholesome doctrine diuiding the word of truth aright 1. Tim. 2. 15. for sound and wholesome doctrine is a touchstone of a true Minister 1. Tim. 4. 6. Deut. 13. 1. Ierem. 23. 22. So Christ proueth Iohn Baptists Ministerie to bee of God by that which he taught Luk. 20. and so did Christ himselfe by the true word he taught as it is witnessed in Iohn the Euangelist II. In faithfulnesse 1. Corin. 4. 1. 2. which stands in two things 1. In reuealing the whole truth of God according to his measure of knowledge Act. 20. 26. in the manner also as it ought for wee are to speake the word as the word of God as Peter exhorteth 2. In diligent performance of his function Ierem. 48. 10. 2. Tim. 4. 1. 2. 1. Pet. 5. 2. III. In adorning his calling by an honest conuersation Tit. 2. 7. 8. Psalm 50. 16. 17. The Minister thus going on in his When God doth approue effectually of the Ministers made by the Church as his Ministers place the Lord commeth againe and assisteth this Teacher with his holy Spirit to perfect vp the worke making his word by him effectuall in the hearers by binding and loosing their consciences 1. Cor. 14. 24. 25. Act. 2. 37. 47. 13. 48. Ioh. 10. 3. By which he sealeth vp to the Minister his calling 2. Cor. 3. 1. 2. 4. Hee giueth testimonie that he approueth the Churches choice in ordaining him whoÌ„ he had chosen and called From this worke of the LORD follow two things I. That such an one may challenge the What the coÌ„munion is betweene the Pastour and the flocke people to be his flocke and claime his authoritie 1. Cor. 4. 15. Because God by working their conuersion hath shewed to them the seale of his office 1. Cor. 9. 1. 2. II. The people must acknowledge duties due vnto him as a Pastor which stand in sixe things 1. In acknowledging him their Pastor and God to bee with him Matth. 28. 20. and in him 1. Cor. 14. 24. 25. 2. In louing him singularlie for his workes sake 1. Thes 5. 13. 3. In reuerencing him 1. Tim. 5. 17. 4. In obeying him Heb. 13. 17. 5. In praying for him Deut. 33. 11. Rom. 15. 30. Collos 4. 2. 3. 2. Thes 3. 2. 6. In maintaining him sufficiently as shall be both necessarie and also befitting his place and charge 1. Cor. 9. 7. 14. Gal. 6. 6. Prou. 3. 9. And this is the mutuall communion 〈…〉 the Pastor and his flocke by which â—â—ey be tied one to another and thus orâ—â—ined and conioyned Now from all this ariseth the euident â—oofe of that which hath been said that â—â—e are true Ministers of Christ in the â—â—rch of England standing ouer the â—â—emblies first for that they bee called 〈…〉 Christ hauing both good
heard of him Ioh. 4. 39 some by the desire they had to bee fed by him Ioh. 6. 24. 26. Since Kings became nursing Fathers and Queenes nursing Mothers to the Church their lawes haue been meanes to bring men to the outward societie of the Church and the parable proueth that men may bee compelled to come Luk. 14. 23. Now as many hearing of the same of Iohn Baptist and of Christ came to them and so were conuerted by their preaching so many that for feare of law were first brought to the Church outward profèssion of the truth haue bin and are effectually conuerted by the ministerie of the word Thirdly Our Church was gathered by such meanes as God appointed Thirdly our Church was gathered by the preaching of the word For the first conuersion of our land to the faith of Christ was by preaching of the Gospel as is manifest by the testimonie of the best approued histories Since that time many haue from age to age been called by the same meanes as by the ministerie of Master Wickliffe and such like For proofe whereof this may serue that in most of the Kings daies there haue been some which haue indured martyrdome for the truth These secret ones did gather other secretly so long as persecution continued and shewed themselues openly when libertie was granted In the daies of King Edward great numbers were by preaching so effectually called that in Queene Maries raigne many simple men and women were able to manifest the truth against the learnedst Papists and to seale it with their blood Besides them there were sundrie secret congregatiōs in many parts of the land all the daies of Queene Mary which gladly receiued and openly professed the Gospell offered to them by publike authoritie at her Maiesties entrance to the Crowne If it be said that they ceased Obiection to be the true Churches of Christ because they ioyned themselues and became one bodie with such as were newly come and that not of conscience but for feare only from idolatrie Wee Answere answere that they rather that had fallen from the Gospell in Queene Maries daies were moued by Queene Elizabeths proclamation to ioyne themselues vnto them that had stood faithfully all that while Neither is it truly said of Another vntruth of theirs them that in one day by the blast of her Maiesties trumpet at the beginning of her raigne all sorts of men were drawne to a profession of the Gospell without any further meanes vsed For before any were compelled to the profession of the Gospel which was not til the Midsommer after her Maiestie came to the Crowne there were not onely many Commissioners sent into all the parts of the land that might deface all the monuments of Idolatry but sundry Preachers also that in the daies of Queene Mary had receiued approbation and exercised their ministerie in some of the best Reformed Churches beyond the seas did by their doctrine both keepe them whom they found conuerted in the profession of the truth and called many others Of which number wee may reckon Master Knox Leuer Gilbie Sampson Whittinghā Goodman and sundrie others And there are daily many added to the Church by no other meanes then by the ministerie of the word preached So that if this were a good reason against many other particular mēbers or whole assemblies yet can it not iustifie a separation from all seeing wee haue many that by the preaching of the Word were conuerted and gathered Fourthly this being prooued that Fourthly Though the meanes vsed for the gathering of our Church had not been sufficient for the first calling of a people to the saith yet were they sufficient to recall the people that had fallen from the faith which formerly they professed there was a true Church in this land before her Maiesties raigne the question must not bee whether the meanes shee vsed were the right meanes for the first calling and conuerting a people to the faith but whether she tooke not a lawfull course for the recalling and reuniting of her subiects vnto those true professors whose fellowshippe they had forsaken This was the course that Iehosaphat tooke 2. Chron. 17. 7. 9. who to gather the Church who was decaied sent Preachers into sundry parts of his Kingdome and appointed Noble men to accompany and assist them by countenancing their ministerie and compelling the people to heare them This course also did Iosiah take who hauing abolished idolatry compelled all his subiects to the seruice of the true God 2. Chron. 34. 33. Thus did Asa vse his authority in commanding Iudah to seeke the Lord and to doe according to the law and the commandement 2. Chron. 14. 4. and threatning them with death that should refuse 2. Chro. 15. 13 So did Ezechias by his proclamation bring diuers of Israel to Ierusalem who were before separated from the Church of God 2. Chron. 30. 11 12. Fiftly where as they say that at the Fiftly though the solemne couenant to renounce idolatrie and to cleaue to the truth be not absolutely necessarie yet was that also required and performed in our first gathering beginning of her Maiesties raigne the people should haue been required by solemne othe and couenant to renounce idolatrie and professe faith and obedience to the Gospell after the example of Asaes reformation Wee answere first that if it had been absolutely necessary to the being of a Church that there should bee such a solemne couenanting by othe to renounce idolatrie this course should haue been taken in that reformation which Iehosaphat and Iosiah made as well as in that of Asa Secondly euen as where that othe was taken the people were Gods true Church before the time of that othe and couenant so may our people be For the couenant made and the othe taken by Asa wee reade was made and taken in the 15. yeere of his raigne 2. Chron. 15. 10. 12. when yet his subiects were the true Church of God long before 2. Chr. 14. 2. 4. 2. Chron. 15. 17. and 15. 9. Thirdly there be diuers Congregations in our land which in the beginning of her Maiesties daies and since haue publikely professed their repentance for their former idolatrie and promised to imbrace and obey the trueth as it is presently established as in Couentry Northampton and some other places Yea we doubt not to affirme that the whole land in the Parliament held in the first yeer of her Maiesties raigne did enter into a solemne couenant with the Lord for renouncing of poperie and receiuing the Gospell The second thing they obiect against The second obiection against the whole bodie of our Church is that it vseth a worship of God that is polluted with the writings of men as read stinted prayers c. the whole body of our Assemblies is this That they communicate together in a false and idolatrous outward worship of God which is polluted with the writings of men viz. with read stinted prayers homilies catechismes and such like which in the 244. page of their refutation they call the smoke of the bottomlesse pit To this second obiection wee giue this answer First it is euident by the word that But this reason cannot warrant their separation for First stinted and set forme of words is lawfull in ordinarie praier the Church hath vsed and might lawfully vse in prayer and Gods worship a stinted and set forme of words For we finde a forme of blessing the people prescribed to the Priests Num. 6. 23 24. a forme of confession to bee vsed at the bringing of the first fruits to the Temple prescribed to the people Deut. 26. 3. 15. a Psalme appointed for the Priests and Leuites to vse euery morning Psal 22. 1. as Tremel interpreteth the title of the Psal sheweth another to be vsed euery Sabbath day Psal 92. So in the thanksgiuing vsed at the bringing home of the Arke vnto the place prepared for it by Dauid the Church tied themselues to the verie words of the 105. and 96. Psalmes as in 1. Chro. 16. 8. 36. Neither would our Sauiour haue said to his Disciples Luk. 11. 2. When you pray say thus Our Father which art in 〈…〉 if it had not been lawfull for vs in making our petitions vnto God to vse those very words which are there prescribed Now to that they obiect against Obiection this that wee neuer reade the Apostles did vse this prescript forme of words in praier We answere that it is Answere absurd to reason negatiuely from examples of men against that which God hath in his word so expresly either commanded or permitted for wee may as well reason thus We doe not reade that the Apostles or the Church in their time did baptise infants therefore infants were not then baptised or thus We doe not reade that the Apostles did pray either before or after they preached therefore they did not or thu◠Saint Paul did not marie nor take maintenance from the Corinthians therefore he might not lawfully haue done it The most Psalmes that Dauid made as they were committed to the Churchmusitions that in singing them were
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