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
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
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
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
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
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
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
CHRISTIAN ADVERTISEMENTS AND Counsels of Peace Also disswasions from the Separatists schisme commonly called Brownisme which is set apart from such truths as they take from vs and other Reformed Churches and is nakedly discouered that so the falsitie thereof may better be discerned and so iustly condemned and wisely auoided Published for the benefit of the humble and godlie louer of the trueth By RICHARD BERNARD Preacher of Gods Word Reade my friend consideratly expound charitably and iudge I pray thee without partialitie doe as thou wouldest bee done vnto PHILIP 3. 16. In that whereunto we are come let vs proceed by one rule that we may minde one thing AT LONDON Imprinted by Felix Kyngston 1608. TO THE RIGHT WORSHIPFVLL AND CHRISTIAN PROFESSORS SIR GEORGE SAINTPOLL Knight and to that vertuous Ladie the LADIE SAINTPOLL both his singular and euer good Benefactors all comfortable blessings to the welfare of soule and bodie is hartely wished for euer RIght Worshipfull Satans subtilties are of old it is no newes to relate them CHRIST Iesus is that Lambe who loueth his dearely and is beloued againe of his vnfeinedly but the diuell is that Lion roaring in his inueterate hatred seeking to dishonor the one and to deuoure the other The fearefull hee affrighteth with dread of torment whence it is that Peter forgetting his profession which he made so boldly for sweareth his Sauiour euen with cursing most vnfaithfully Thus many miscarrie in time of triall they either presuming and God not assisting or they formerly seeming to be what they were not are then manifest to be as they were in deede But where by feare hee cannot make afraid he turneth his shape of a Lion roaring he would seeme a lambe lamenting when by force hee cannot winne he endeuoureth by deceit to beguile thē Satan would be a Sauiour and perswadeth Eue that following his counsell she shall be more like God then before whilest hee intendeth to make her as himselfe hopelesse of heauen If hee cannot as an Angell of hell make men ouer wicked yet in the shape of an Angell of light by a preposterous zeale hee will set them on to become ouer iust as Salomon speaketh Sometime hee doth leade men into a superstitious voluntarie worship without Scripture on the left hand Sometime to runne with nothing but pretended allegations of Scripture into by pathes of error and schisme on the right hand Thus Manasseth is against Esay 9. 20. 21 Ephraim and Ephraim against Manasseth and both against Iudah amongst vs. The Schismaticall Brownist hee snatcheth at the right hand and is hungrie the Antichristian Papist on left hand and is not satisfied What safetie to Sion It is time to see and consider We sland Right Worshipfull in the middest behold wee may matters of feare malice and iustice the iustice of God for sinne the malice of man and Satan encreasing transgression to force still iustice to wrath should wee regard lightly these things Is it enough for vs as many do no more to condemne the one side and to abhorre the other as carelesse Securitanes Farre be it from vs except we repent wee likewise shall perish Shall we leaue our standing and by stumbling at such stones of offence fall from our well doing God forbid walke we must more warily neither go Prou. 4. 27. on this side nor on that but remoue our feete from euill Aske we should for the Word promised on which if we humbly depend wee shall heare it behind vs when we are going on either hand saying Esay 30. 21. vnto vs This is the way walke in it It grieueth me much Right Worshipfull to see this breach made amongst vs losse it is to the Church gaine to the enemie and then what true good to themselues Many laugh at it some account it a matter scarce worthie thinking vpon and so few or none lament it to me hath it been iust cause of sorrow and therefore could I not lightly passe it by but in loue to such as yet abide with vs and in desire to doe my best to recouer againe mine owne whom God once gaue me I haue published these things My labour Right Worshipfull I offer vnto you as a testimonie of a neuer forgetfull remembrance with a minde hartelie thankfull for your Worships cōtinued fauours and bountifull liberalitie towards mee By your worke of mercie in the Vniuersitie was I brought vp whereby through the good grace of God I am that I am Accept therefore this I beseech you not as any recompence for how can euer a child repay a due fullie equall to parents deserts but as a continuall witnesse of my bounden seruice Our will is of God the Father accepted for the deede where there can be nothing better the like measure of mercie I am sure his children will mete vnto me In perswasion whereof with comfort already wel experienced I cease further herein to trouble you beseeching the mighty God of heauen to be with you and to blesse you after his abundant loue to the Saints in Christ elect the verie Israel of God I humblie take my leaue From Worsop in Nottinghamshire Iun. 18. Your Worships euer to be commanded in Christ Iesus RICHARD BERNARD TO THE GODLY Reader the grace of con stancie with the spirit of loue and humilitie in well doing THe troubles of the Church must affect thee A child pitieth the miserie of his mother mourneth for that which he cannot amend Hee that in such a case is carelesse is growne vnnaturall and deuoid of grace In times heretofore we reade that the Church of God was in a verie high degree vexed first with bloodie persecution then by Antichristian superstition and idolatry This caused by Antichrist who with Egyptian darkenesse obscured the veritie of God and obtruded a false word and worship vpon the Church The other by the stumbling Iewes and foolish Grecians in the first planting of the Gospell but both of the diuell The first was to keep out the truth at the beginning by afflicting bodily death the latter to deface it being brought in by mens deuices to soules damnation The extreme rage of both is abated Enemies yet must be to keepe men watchfull trials also to see our own soundnes but Satan is chained from rising heereafter to the former measure of his malice and Anti-Christs power shall neuer so preuaile as heretofore thereof perswade thy selfe The decree of God is established let men consult and intend what they please in spight of man the purpose of God shall be permanent There remaineth neuerthelesse an other mischiefe nothing lesse dangerous which is Atheisticall securitie carnall liuing vnder a generall profession in an euill peace This the Apostle foresaw 1. Tim. 3. 1 2 3 4 5. and said it should be the same Christ himselfe foretold by the example of the old world and Sodome in the daies of Noah and Lot that scarce faith should be found on the earth This euill creepeth vpon the world pleasures with peace
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
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
neither speake nor write with distempered passion Let the Word bee thy warrant onely thy calling thy bound the Spirit of God thy directour godly wise thy counsellours Gods glorie thy marke truth the matter of thy trouble other mens corrections thy Schoolemaster their miscariage thy caueats thy enemies watchings thy warines in liuing and thy liuing such as ready to die with an euer holy remembrance of thy end thou shalt neuer do amisse Amen DISSWASIONS FROM THE WAY OF the Separatists as they haue principles by themselues the grounds of their separation commonly called Brownisme Probabilities against the Separatists schisme FIrst from the likelihoods so I call the first reasons that they may not * A sin vnbefitting men professing to go so farre beyond all other in puritie yet I wish it were not vsuall in them scoffe at them had I iudged them more solide arguments and great probabilities that that way is not good I. Is the noueltie therof differing from I. Likelihood all the best reformed Churches in Christendome The guides in that way with colours of the opinions of the reformed Churches and with some shewes of like practise in some things doe perswade their hearers that the one and the other differ almost nothing but if their words be true I. why will they not ioyne vnto They differ much euen in things of great moment from the reformed Churches beyond the seas else why ioyne they not with them and why doth Barrow condemne their gouernment as false them if the difference be so small Saint Paul himselfe would not neither taught the Disciples to separate from the euill disposed Iewes but only when they obstinately resisted to receiue the outward profession of Christ and did blasphemously raile on him Act. 19. 9. II. Howsoeuer they call them true constituted Churches yet are they so farre from reuerencing them therefore as Barrow calleth their way in contempt of it a sillie Presbyterie and Eldership and in hatred thereof perfidie and apostasie the building of a false Church to the Harlot a second beast Yea Barrow and Greenwood doe auouch it as new strange and Antichristian as preiudicial to the libertie of Saints to the power right and duties of the whole Church as they thinke the gouernment by the Bishops is Such as seeke that kinde of reformation he calleth wretched disciples of Caluine counterfeit reformists transgressors of the worship of God disturbers and violaters of the holie order which Christ established Their writings for it he calleth pernicious forgeries and sacrilegious prophanation of Gods holie ordinance their owne timber and stubble deuices Whatsoeuer therefore they now say except they publikely in print disclaime these opinions of Barrow and Greenwood herein they are as farre out of liking with other Churches as with ours and can like none but such as are from and after their owne deuised constitution Sithence then their owne mouthes and present practise witnesse the noueltie of their way from all the world it is â—â—euitie to entertaine a new deuice suddenly it is dangerous to forsake all Christian Churches in the world for it and it is a proud presumption to imagine themselues to see what other yet neuer saw neither can bee made to see â—y any thing they yet published viz. â—hat their deuice is the onely truth and to goe away with so peremptoric condemnation of all other Churches to be â—alse Churches for these men now liâ—ing doe call ours a false Church and Barrow you see calleth that forme of gouernment in reformed Churches a â—alse forme and the building of a false Church vnto Antichrist yea to bee the second beast what can be said more against vs II. For that it agreeth so much with the II. Likelihood See for this M. Gyfford against Brownists ancient Schismatikes condemned in former ages by holy and learned men Such were the Luciferians Donatists Nouatians and Audians And lest men might think that these are not to bee likened to the ancieÌ„t Schismatikes in respect of sound Nothing commendable in these new Schismatikes in which the ancient Schismatikes heretofore were not commended and yet of the Church condemned Vide Mornaeâ—m de Ecclesia truths which these hold and for that these be of so religious a conuersation let such vnderstand that Lucifer was banished and suffered persecution for the faith of Christ agreed vpon in the Nicene Councell So did Nouatus vnder the Emperour Maximinian It is said of the Donatists that they beleeued one and the same things that they were baptised and did baptise after one sort with the Churches of God then Of Audius it is reported by Epiphanius that he was vpright in life in faith and full of zeale towards God and can any thing more be said in commendation of any and yet neuerthelesse for separating themselues from the Churches because of corruptions they were condemned for their Schisme into which after they were fallen they persisting obstinately in the same were left of God to their particular conceits which afterwards bred further mischiefe wherein also they as willingly stood as in the former beginnings Heretikes are full of craft and subtiltie Schismatikes more plaine and of passionate affection but both wilfull in their courses as experience doth teach III. The manner of defending their opinions III. Likelihood The truthâ— needes not such ill means to maintaine it and prouing their assertions I. By strange expositions of the Scripture coÌ„trarie to the generall and constant opinion of Diuines for which one chiefe leader of the latter companie is reprehended by diuers godlie and learned men extant vnder hand writing II. By pulling and writhing the Scriptures to their opinions and alleaging many impertinently See Doctor Allisons Confutation of Brownisme in which he confuteth the Brownists description of a visible Church for which they are reproued of one who hath challenged the chiefe of the Church of Amsterdam to answere about twentie positions which another principall member amongst this latter companie hath also This note by the way that to deuise first a course in a mans head and then to Beware of this goe seeke for Scripture to maintaine it is the breeder of all heresie schisme and what not an abuse of holie truth for no lie is of the truth and it is to make the holy and blessed Spirit of God a nurse of impietie and euils a horrible sinne But to shew you that haue not obserued the deceit in their allegations of Scripture which is done diuers waies obserue these things carefully I. In quoting Scripture by the way They abuse the Scriptures and misleade the Reader thereby diuers waies that is for things comming in vpon occasion but nothing to the maine point by which to the simple they would seeme to speake nothing but Scripture when indeed the maine point considered they speak nothing lesse then Scripture as if all spake for the controuerted question when in truth it is nothing so II. By vrging commandements admonitions
exhortations dehortations reprehensions godly examples such like not to proue corruption or wants when good things imposed are not done and euill forbidden are not auoided but to prooue a falsitie which cannot be As for example the fift Commandement biddeth a childe to be obeâ—ieÌ„t to his parents and Christs example of obedience to his parents shewes that â—t so ought to be but shall we therfore conclude that hee which is not answeâ—able to the commandement and exâ—mple of Christ is a false childe or raâ—her that he is a disobedient and not a good childe and yet if you doe marke â—heir Scriptures they doe alleage much against vs and our Churches to this purpose which is an vtter abuse of theÌ„ III. In alleaging Scripture not to proue the thing for which to the simple â—t seemeth to bee alleaged but for that which they take for granted and is the matter in controuersie and often hardly fit for that As for example one of them saith that al the truth is not taught in our Church and to prooue this he citeth Act. 20. 21. where the Apostle saith hee kept nothing backe but shewed all the whole couÌ„sell of God Ergo the Church of England doth not teach all the truth of God which is the matter in question and vnreproued this should rather haue been gathered that therefore euery Minister ought to hold nothing backe bâ— should teach the whole will of God and not because the Apostle did so therfore we do not so In their writing may be sound such quotations IV. By bringing in places setting See their book of the description of a visible Church and obserue the quoted places answered by Doctor Allison foorth the inuisible Church the excellencie and graces thereof and holinesse of the members to set foorth the visible Church by as being proper thereto as 1. Pet. 2. 9. 10. and such places * which is as much as to make the proper qualities of a mans soule to bee the qualitieâ— of the bodie properly And thus they deale with the Scripture to vphold their cause Another way and manner of defending Another deceiueable way which they entangle their followers by their course is by inferences as If that be true this must follow and therfore obiect to them their positions out of their own conceiued order they cannot confirme them by themselues with euident Scriptures but must first set euery one in their ranke and place and so deduce one thing out of another and by inferences and references a deceiueable practise the simple are intangled who cannot consider of antecedent and â—ecessarie consequence nor compare â—â—ings together * Note this And a crooked way hath many winâ—â—ngs but necessarie truthes of God to â—â—luation as they hold their opinions to â—ee though one depend vpon another â—et may euidence of truth bee brought â—r euery one of them seuerally without â—â—ch inferences and references ouerâ—helming the wits of the simple and oâ—er In what thing first to be informed to iudge rightly in this controuersie of better vnderstanding not being â—orowly acquainted with the cause â—nd with other grounds of the true doâ—â—rine of the Church to discerne thereâ—y the deceiueablenesse thereof and without which none shall euer be able 〈…〉 disallow or allow of our course or â—â—eirs but generally and in confusion â—s most do It is therefore maruellous with me to â—onsider so many simple people to bee 〈…〉 peremptorie in the cause professing 〈…〉 soone to see the truth so euidently â—nd can so peartly champer against all â—f vs and condemne vs all for false Chriâ—â—ians false Churches and so forth but would to God they yet were lesse conâ—eited and more humble for their own good and the welfare of Israel the people of God IV. Likelihood is that they haue not the IV. Likelihood See M. Junius three godly and learned letters to theÌ„ of Amsterdam and a petition made to the Gâ—â—ours by the other English Church See more for this in the end of the booke approbation of any of the reformed Churches for their course They haue written to some learned beyond the seas and haue published their confession but without allowance and yet do all reformed Churches giue vs the right haÌ„d of fellowship as a true Church of God whom these condemne as Antichristian and false now it is an especiall property of the true visible Church to be able to discerne of true visible members thereto belonging else who are they of mankind to whom God hath reuealed this necessarie truth The spirituall man discerneth all things 1. Cor. 2. 15. euen the Word and the true Teachers of the Word how much more the Church visible by the Word V. The condemnation of this way by V. Likelihood our owne Diuines both liuing and dead against whom either for godlinesse of life or truth of doctrine otherwise then for being their opposites they can take no exception vnlesse they will be Barrow-like in euery point Doctor Whitaker the Regius Professor Docter Whitakers lib. de Eccles in the Vniuersitie of Cambridge calleth them new Schismatikes and he spake not as a man rash fierie or ignorant but iudiciously as learned and in the spirit of sobriety and meeknesse being a man farre from violence of passion M. Perkins on the Creede Master Perkins a famous man saith they are excommunicators of themselues Bredwell against Browne calleth their Bredwel course a by-path Touching their reasons maintaining their assertions Doctor Willet saith they Doctor Willet are ridiculous more worthie to bee laughed at then answered And Master Perkins calleth them paper shotte The spirit wherewith Barrow and Greenwood were led is iudged by many Diuines setting downe ioyntly their iudgement thereof to bee the spirit of lying railing scoffing and as another saith of pride and insolencie How true they speake of the forenamed men shall appeare by that which followes and how farre the succeeding sort are from the same let such as by experieÌ„ce know speake If they amend herein it shall be taken notice of and the sinnes of other yet partaked in not bee laid to their charge It seemeth Master Perkins iudged In a Treatise 〈…〉 applie the Word to the conscieÌ„ce as hee found in some of them who calleth them an indiscreete and Schismaticall company full of pride in perswasion of knowledge euill speakers of the blessed seruants of God affirming that the poyson of Aspes is vnder their lippes Touching the causes of their out-breake one a godly man in the Epistle before his booke called the true watch doth propound two questions to them and withall shewes how it commeth to passe that they so leaue vs. A conceit None of these guides of the latter sort did fall to this course before they were in trouble and could not enioy their libertie as they desired VI. Likelihood saith hee of their owne perfection discontentment withall and vncharitablenesse hath caused this grieuous rend What M. Doctor Allison M.
Cartwright M. Iames. M. Rogers M. Henrie Smith and others moe haue iudged of them their labours being extant I referre men thereto as tedious here to relate VI. The Lords iudgement giuing sentence with vs and against them I. The blessing of God vpon vs in our Ministerie by which people are wonne truely Saint Paul auoided this to sanctification of life whereas they worke but vpon the labours of other men for want of a blessing from God herein to themselues which because they haue not they despise the blessing saying A foole may beget a child but it is Yet by the begetting he is a child and not by education and S. Paul held it more honor to beget then to build vp See Rom. 15. 20. a point of wisdome to bring it vp Thus basely haue some of them made comparison of the conuersion of a sinner for which Angels reioyce with their new constitution II. The blessing of God and his out-stretched arme assisting vs walking in our way with the reformed Churches who hath from Luthers time to ascend 2. Cor. 10. 15. 16. no higher made prosperous our way by him other glorious instruments and in few yeares spread the truth into many nations that whersoeuer they came they left constant Teachers propagating the same truth which yet is blessed in the hearts of many wheresoeuer the truth commeth But contrariwise it seemeth Bredwel saith a legible corse of God hath been vpon it the Lord was from the beginning offended with their course manifestlie shewed in their chiefe Leaders of which the first came to as fearefull an end as Iudas did Bolton by name the Bolton first broacher of this way as M. Gyfford saith which end the Lord letteth not his speciall instruments come vnto to wit those which he calles forth otherwise then after a common course either to plant Churches as Apostles or to reforme them as Eliah Elisha and Iohn Baptist in former time or as Wicliffe Iohn Hus Luther Caluin and the rest in these latter daies The Lord was with these as he promiseth to bee with his Genes 12. 3. Matth. 28. 20. Iosu 1. 9. The next man to this was Browne Browne and other moe of note amongst them whom the Lord forsooke and assisted him not that new way as he would had he set him on work disclaimed his profession and did also very wicked things during his continuance in that course as the letter of Harrison his companion printed by M. Bredwell doth shew Of any such desertion of the Lords owne extraordinarie instruments in his cause one so after another can we neuer reade of let them not instance Iudas Next succeeded Barrow and Greenwood Pag. 24. 25. 26. Barrow and Greenvvood possessed with a fearefull spirit of rayling and scoffing as shall after bee shewed into which cursed speaking they fell aboue all that euer we heard or can reade of pretending such holinesse There cannot any instrument of God bee nominated who euer filling their mouthes with bitternes of rayling and cursed speaking as these haue done against all the people of God and holie things of God practised amongst vs. After them rose vp the two brethren Iohnsons the two brethren See George Iohnsons book both Iohnsons vpon whom the Lord sent raysed vp vpon a small occasion an euill spirit of hatefull and fierie contention which so burnt vp both spirituall loue if any were and naturall also as the one of them George the yonger forgetting their profession and way wherein for holines they were separated from other also brotherlie loue became a disgracefull Libeller loading his brother and other moe with reproches of shame great infamy that in print to abide for euer The other now liuing was so diuided from him againe as that hee brake fellowship with his brother and with his owne father who George his booke page 6. took part with his sonne George against him and cursed him with all the curses in Gods book and this breach was confirmed by the heauy sentence of excommunication and so did he deliuer vp his father brother to the diuell in which state they stood till death for ought yet published to shew the contrarie Oh dreadful beginnings and full of horror Is the cause the Lords There may bee contentions in the Church amongst the best but Paul and Barnabas did not so farre euer runne Now that they be come to a certaine Why God doth not now so deale in that high measure with the rest head whereto as seemeth by the Lords crossing their first beginnings as he did Balaam they haue now attained as it were whether God will or no. He suffers them as he did Balaam to goe on and proceeds not so in that manner by iudgement visible But doth God like that afterwards at any time which at first he did hate no surely instance in Balaam M. Bornit a Teacher died in prison of the plague Gods fearefull correcting rod vpon offenders And it may seeme that God would not haue had M. Smith to haue gone that way by so often thwarting his iudgement I. To publish in print on the Lords Prayer against that way and for as much II. In falling into it after againe vnder his hand to renounce the principles of that way called Brownisme III. Brought againe to like it but not wholly for he held some true Church some true Pastors here and did dislike the distinction of true and false Church in respect of vs then went hee and conferred with certaine godly and learned men whereby he became so satisfied as he kneeled downe and in prayer praised God that he was not misled farther and was so resolued as hee purposed to disswade his Tutor M. Iohnson from the same saying hee would goe to Amsterdam for that end This will be and is confidently auouched by diuers then there present Besides these crosses in iudgement the Lord did chastise him with sicknesse nigh vnto death to cōsider better with himselfe yet of his course and this also was by some applied vnto him and with all these a dauntablenesse of spirit with feare not daring to be bold to suffer for the cause here with vs did continually accompany him Thus it seemeth that God would more then by an ordinarie course taken haue reclaimed him if either inward distractions or Gods speciall outward meanes vsed to recouer him might haue preuailed but Gods secret counsell shall stand behold the end His owne former iudgement his Note well hand writing his owne mouth in prayer to God godly mens testimonies Gods correcting hand all these openly are against him Secondly this hand of God may bee seene partly in such as are misledde that way Some of them in our way which they call corrupt and false were so protected by the Lord as they liued vnreproueable from notable crimes but comming to them haue been forsaken of God for what is it else that they did fall into very
Mordecaies time â—iding in Babylon IV. I aske whether Christs kingdome be not spirituall and inuisible aâ— so Ioh. 18. 33. and 10. 16. IV. That all not in their way are witâ—out IV. Error and doe applie against vs 1. Cor. 5. 1â— Ephes 2. 12. I. These places are meant of such â— Answere neuer made so much as an outward prâ—fession of Christ Iesus at all II. They cannot proue by the Scriâ—ture that wee are a people without they will expound this scripture phraâ—â— without by the scripture laying by tâ—â— forgeries of their owne braines III. God almightie hath witnessâ— God hath visible communion with vs and we with him allo that we are his people 1. By giuing vs his word Psal 1â— 19. 20. and Sacraments 2. By his effectuall working the by Iere. 23. 22. therefore herâ— the voice of the Son of God Ioh 25. and the words of eternall 〈…〉 whither theÌ„ shall we go Ioh. 6 3. By his most strange and mirâ—â—lous deliuerances of vs from the â—nemies of his Gospell a proâ—â— of God to his people Leuit. 26. Deut. 28. 7. Yet they regard not the mercieâ— â—â—e Lord but maintaine so stiflie this They like it that we call them brethreÌ„ but they will not so account vs. â—rosse error as they hold not themselues â—ound to admonish vs as brethren but â—â—ey may let vs alone as men without â—â—cept it bee to get vs to them as they â—ould doe euen Turkes and Iewes and â—et they like well that wee should call â—â—em brethren a strange imagination â—n they bee our brethren and wee not â—eirs What reason there is to like the â—e and to dislike the other I leaue to â—â—l men of reason to iudge V. That onely Saints that is a people V. Error â—â—rsaking all knowne sinne of which they â—ay bee conuinced doing all the knowne â—â—ll of God increasing and abiding euer â—â—erein are the onely matter of a visible â—â—urch I. This is a proper description of the Answere â—â—uisible members of Iesus Christ and â—â—cludes euen hypocrites from being â—â—e matter of the visible Church II. This makes that Dauid Iehoshaâ—â—at and the Church of God in their â—â—ies were no true matter of a Church â—r there was marrying of many wiues â—ere was the continuance of the high â—â—ces so plainly spoken against the sen Serpent vntill Hezekiahs daies wâ—â— idolatrouslie worshipped Dauid fâ—â— feare of Ioab did suffer blood all hiâ— daies to bee vnpunished contrarie tâ— Gods word and threatning Moses foâ— the hardnesse of the peoples hearts diâ—â— allow a bill of diuorcement against thâ— law of marriage If he had a dispensation from God for this so it is but is nâ—â— manifest vnto vs else here were knowâ— sinnes so Corinth being admonished yet did not amend 2. Cor. 12. 21. as alâ—â— the Churches of Asia Reu. 2. 20. 21. III. The Scriptures which they dâ—â— bring reader marke them are place speaking of inuisible meÌ„bers properliâ—â— of visible analogically or figuratiuelâ—â— as they are iudged to be or in hope theâ— may bee or shewing what men ought be as the commandements exhortaâ—â—ons admonitions dehortations and 〈…〉 proofes in Scripture declare but thâ— shew not what men are neither can thâ— be so alleaged for we cannot concluâ—â— from those places which teach how mâ— should be that therefore men are so 〈…〉 else not Gods people IV. Men are called Saints in Scriâ—ture not for soundnesse of knowledge for â—hen Christs disciples had bin no Saints who were ignorant of many things and â—o other mentioned Act. 19. 1. 2. Not for â—nternall pure affections for then S. Paul had been no Saint Rom. 7. 18. 21. Not for holie practise of their dutie alwaies Eccles 7. 22. An instance of this may be giuen in all the men of God in all ages But they are called Saints I. Because of their outward calling Why a mixt companie whereof the visible Church consisteth are called Saints â—o Christianitie as 1. Cor. 1. 1. which is â—olie and to an holie end 1. Thes 4. 7. Euen as a man rightlie called into the â—unction of the Ministerie of the Gosâ—ell though hee shew himselfe vnworâ—hie thereof yet being therein is thereâ—ore called a Minister so is it with men â—n the calling of Christianitie II. Because of the profession of faith â—n Christ who maketh all true beleeuers holy and Saints III. In respect of Baptisme by which externallie the partie baptised is to bee â—udged to haue put on Christ as Scripâ—ure phrase is Gal. 3. 27. to haue remission of his sinnes Act. 2. 39. to be parâ—aker of Christs death Rom. 6. 3. 4. Collos 2. 12. and to haue assurance of saluation 1. Pet. 3. 21. IV. In respect of the better part though the fewer by many for thus the Scripture speakes ascribing to all that which is due properlie but to some Deut. 1. 23. 24. 1. Cor. 6. 11. compared with 5. 1. 2. Cor. 12. 21. So we speake calling a heape of chaffe and wheate wheate onely not naming the chaffe though the wheat cannot be well seene for the chaffe so lees and dregges of wine mixt with wine we call wine not mentioning the lees So doth God speak of the visible Church being as all Diuines by a generall consent hold a mixt companie both of good and bad V. In respect of the visible signes of Gods fauour and his presence who promiseth to bee with his Thus Exod. 3. 5 the ground was called holy ground not that it was in it selfe holie but for the presence of God there so Ierusalem was called the holy citie Mat. 4. 5. for that the Temple was there and his word and other signes of his presence albeit it was then an odious place containing Simoniacal high Priests Scribes and Pharises hypocrites and false teachers and indeede a bloodie citie murthering Gods Saints Matth. 23. 37. VI. In respect of Gods good pleasure who lookes not vpon his Church as the particular members thereof are but as he accepteth of them therfore is it said He saw no iniquity in Iacob nor transgression in Israel Numb 23. 21. and yet if when this was spoken Israel it selfe had been looked vnto it was an ignorant vnbeleeuing and a stiffenecked people Thus we see in what respect the visible The visible Church is a mixt companie Church is called Saints not as they doe hold in this erroneous position for the visible Church as I haue said is a mixt companie I. The parables in Matth. 13. so set it forth II. Euerie visible Church of God from the worlds beginning euen all of them consisting of good and bad do manifest the truth of the parables so expounded III. The iudgement of learned and godlie Diuines both with vs and beyond the seas doe so vniuersally interpret the same when went the Spirit of God from all Churches herein to them onely Wel it were that all were Saints but that is to looke for a heauen on earth To conclude euen their Church sheweth
Matth. 8. 17. is to be â—â—pounded â—â—d the reaâ—â—ns why in authoritie were reproued for suffering holy things to bee abused Ezech. 22. 26. 1. Sam. 2. 27. 1. King 13. So in the new Testament Matth. 23. Reuel 2. 1. 8. 12. 18. 3. 1. 7. 14. No mention in these places is made of the people Therfore must that one place 1. Cor. 5. bee expounded by all these places and the whole course of Scripture and practise of Gods people from the worlds beginning and so Tell the Church Mat. 18. 17. must be vnderstood Tell the Gouernours the chiefe Officers of the Church and that it must be so expounded thus it is euident 1. Because Christ must herein be expounded either as the practise was theÌ„ or as he appointed it by giuing his coÌ„mission to some afterwards else was hee not then vnderstood neither can now be and we reade not of any that did so practise after the letter but after this exexposition Now the authoritie was theÌ„ in the chiefe Gouernours and not in the bodie of the people as appeareth in Ioh. 9. 22. 12. 42. 16. 2. And the commission was giuen to certaine men I haue declared not to all and Cloes complaint is made to the chiefe Gouernour the Apostle and not to the bodie of the people 2. Cor. 1. 11. Therefore it is rightly thus expounded 2. Our Sauiour hauing spoken in the third person Tell the Church when hee commeth to ratifie the authoritie to be committed by him to his Apostles after for the benefit of the Church hee turneth his speech to the second person not saying what it shall binde c but what you shall binde and loose to wit for the good of it c. 3. Hee speakes also of a few two or three gathered together meaning therby the officers of the Church and not al the bodie of which he would haue spoken had hee by Church meant indeede the bodie of the congregation 4. In the 19. verse he establisheth the authoritie of a few for the good of many the officers for the Church for hee saith If two of you shall agree c. whatsoeuer they that is the Church shal desire it shall be giuen vnto them where is also a plaine difference in change of the person againe betweene the officers of the Church and the Church complaining to haue things reformed 5. It is necessarie to take it here figuratiuely 1. it doth agree to the practise of the Iewish Church from whence it is held that the manner of gouerning in the Church is fetched 2. For that as you haue heard it agreeth to Christs commission giuen 3. For the other reasons before going and the rest following 4. For order sake and to preuent confusion for as the prouerbe is That which is all mens is no mans whereupon ariseth great carelesnesse in seeing vnto such things as are all mens in publike as experience teacheth both in Church and Common-wealth yea by it pride and thereupon contention insueth 5. To auoide the absurdities which else would necessarily follow out of the text if the word Church should not be expounded figuratiuely First because then all the whole Church must speake to the partie offending for it is said if hee will not heare the Church by which it is plaine that there by Church is meant such as must speake to the partie how can hee else heare But the whole Church cannot speake ioyntly that were confusion contrarie to the commandement 1. Cor. 14. 40. nor seuerally one by one for then women must meddle in the Church censures speak in the congregation which is contrarie to 1. Cor. 14. 34 for they bee members of the Church and it is not the whole Church without theÌ„ and yong youths children and seruants and if these are not to bee vnderstood by the Church then necessitie compelleth to take the word figuratiuely the part for the whole and if one part may be left out why not another and so leaue out many vntill the principall and chiefe of the congregation be taken who are chosen by the rest and may well bee the mouth of the rest and stand for the whole Church Secondly for that in the 19. verse our Sauiour should then crosse himself who giueth to two or three that is to a few the authoritie which belongeth vnto all for it is not enough that two or three agree to a thing where all haue a right but that all or at the least most should yeeld their consent and approbation to the thing that is to be determined Sixtly if the word Church bee not taken here figuratiuely then it followes first that the Corinthians offended being al commanded to deale with the incestuous person 1. Cor. 5. 13. and yet but some of them did proceede against him 2. Cor. 2. 6. Secondly the Apostle S. Paul should offend who vpon the complaint of Cloes house did not waite for the Churches consent but of himselfe absent from them considered of the matter iudged of it and determined what to bee done for it is said I haue determined already vers 3. and commands his sentence to be executed there in the open congregation Thus we see the figuratiue speech good and warrantable Christian Reader with reason be satisfied Seuenthly this is the iudgement and the practise of all reformed Churches And let not men maruell that the officers should be called the Church for first it is no vnusuall speech to put the name of the Act. 15. 3. whole vpon the part and this to bee taken for the whole Secondly a companie no where is called in all the new Testament a Church Christian families excepted but then wheÌ„ they haue their officers otherwise they are called beleeuers disciples but not a Church but Note this place Act. 15. 22. 23. only in Act. 14. 23. by anticipation as heauen and earth are so called before they were Gen. 1. 1. Therefore if the officers giue to a companie the denomination of a Church what great maruell is it that by Church may be meant the Officers or Gouernours Thus wee see the truth contrarie to their assertion plainly prooued which cannot be wrung from me but only by obiecting certain incoÌ„ueniences which Certaine Ministers haue answered master Smith herein who hath their answere which he hath not answered againe as yet would follow hereupon to the hurt of the Church But such peremptorie assertions and of such consequents as they are now made euen the matter of saluation or damnation are not to be maintained with deceiueable conclusions so I call them for that men not warie may be easily mislead by them neither can an absurditie dissolue an argument nor inconueniences whatsoeuer ouerthrow the truth of God It is not for man to dreame of making better in any sort the way of the Lord which he hath set downe let the inconueniences and discommodities which man can imagine thereupon insue how many or of what sort soeuer but whilest these men doe
shewed before V. In the word we haue libertie giuen The Word doth warrant godly mens comming to the holy things vs to come vnto the holy things of God if we looke vnto our selues to reforme our waies So our Sauiour alloweth Matth. 5. 23. 24. So the Apostle 1. Cor. 11. which place is most pregnant for the deciding of the controuersie See M. Powels Reioynder pag. 118. for he purposely speaks of the pollution of holy things to wit of the blessed Sacrament verses 18. 22. Where he first tels them of their fault then informeth their iudgement in the institutiō verses 23. 24. 25. 26. after shewes the perill if men doe not come reuerently that such a one eateth and drinketh damnation not to other but to himselfe vers 29. Lastly doth will euery man for remedy of such an euill to examine not other but himself so alloweth him to come to the Lords Supper v. 28. In all which hee doth not mention pollution by other neither prescribes separation for a remedie of this hee speaketh not one word and yet Corinth was a corrupt Church in doctrine and other vncleannesse yea wherein men did continue after the Apostles once and twise admonishing 2. Cor. 12. 21. Therefore the Apostle instructed by the Spirit of God had not receiued any such doctrine frō the Lord to teach vnto the people as these men would picke out now from the holy word of God And to cōclude this their position insinuates that the sin of one doth dissolue the bond of alleageance betweene God and another for the Lord commands vs to worship him to receiue the Sacraments c. Now it cannot bee prooued that another mans sinne freeth me from doing what I am commanded let this be proued May not I serue God because another man doth offend him must I cease to obey because another liueth in transgression It is without reason to thinke it Thus wee see the strongest reason for separation and the ground thereof ouerthrowne The Scriptures which are alleadged for separation are nothing against To what heads all the places alledg'd for separation may be referred vnto and so answered vs nor against our publike communion in holy things The places may be reduced to these heads The places that forewarne Gods people vnder the law to separate themselues are thus to bee taken 1. From Idols of false gods as Israel from Egyptian Babylonish or heathenish gods and Idolaters dwelling about them 2. Frō Idols of the true God as Iudah from Israel in Ieroboams time and after 3. Frō persons ceremonially polluted In the time of the Gospell 1. From Iewes not receiuing Christ but rayling against Christ 2. Frō Gentiles without Christ 3. From Antichrist vnder the shew of Christ persecuting Christians 4. From familiar accompanying in priuate conuersation with men excommunicate or of lewde life worthie to bee excommunicate when neither religion commandeth charitie bindeth nor our calling warranteth vs thereunto But what are all these places to vs which are against Idols and Idolaters against Antichrist against Iewes rayling on Christ or Gentiles not entertaining Christ we professing Gods truth and worshipping Iesus Christ with detestation of idolatrie or what are the places which concerne priuate and voluntarie familiaritie against the publike comming to the holy things commanded of God nothing at all It cannot be proued that a man is polluted that commeth to heare the Word preached to receiue the Sacraments by such as by whom the Lord hath bin effectuall to conuert men vnto him and hath a calling of the Church VIII That euery of our Assemblies VIII Error are false Churches This erroneous and false position is Answere more fully confuted in the end of this Treatise to which I may refer the Reader neuerthelesse I wil adde thus much more hereof in this place thereto First touching the distinction of true The distinction of true and false cannot stand nor be vrged as the difference betweene vs and them and false applied vnto vs it cannot bee maintained by the Word against vs there is neuer a place of Scripture speaking of false Prophets false brethren or of false gods which can truely be alledged against vs but such places must needs be miserablie wrested Secondly it is strange they should taxe so generally without exception euery Congregation and all the godlie people and seruants of Christ amongst vs. He that runneth that way had need It containeth a deadly condemnation of vs all and in our standing to be as void of comfort as the Antichristian Assemblies of the Papists of serious cōsideration before he hastilie entertaine so deadly a censure for this carrieth so much with it as the same secludeth vs all visiblie as farre from any assurance of sauing grace from pertaking of the life of God and the way which leadeth vnto euerlasting saluation as the Papist do not they so iudge of vs It appeareth by their continuall quoting of the same Scriptures against vs which the holy Spirit intendeth against Antichrist and cursed idolaters thereby abusing simple honest hearts leading them into this wofull censure of condemnation and most accursed vncharitablenesse against vs whereas wee find in the word God called Israel his people after defection and their children in respect of circumcision his children Ezeck 16. 21. 22. 2. Some in the Act. 19. 2. which were ignorant of the holie Ghost beleeuers 3. The Corinthians Saints when there was incest openlie committed men were also drunken at the Sacrament and some which denied the resurrection 4. Pergamus a Church and yet false teachers in it 5. The Church of Christ is set out euen by the naming that is by the profession of the name le-Christ Rom. 15. 20. See how little hath God taken to condemne those who will not hold vs a true Church for that much which we haue But to the same more in particular I answere thus That our assemblies are not false Churches that congregation What is a false Church which is false hath a false head false matter false forme and false properties but this cannot be auouched against our congregations for wee haue no false We haue no false head head we hold Iesus Christ and worship no other God but the Trinitie in vnitie If such as haue been of vs and by themselues may iudge of this trueth doe yet denie the same they neede rather correction then instruction The matter is not false and to vnderstand No false matter this we must note a difference betweene no matter true matter and false matter No matter are they with maketh no profession of Christ at all as infidels that beleeue What is no matter at all not him such are Iewes Turkes and Pagans whose Assemblies are no Churches of God at all True matter to wit visible for of this What is true matter we here speake are all such as openlie professe this maine truth that Iesus the sonne of Marie is the sonne of
God Christ the Lord by whom onely and alone they shall be saued That this is the true matter of the Church of God thus I prooue I. Because they beleeue the summe of the Gospell which Gospell who so maketh outward profession of are the true visible matter Rom. 10. 9. Ioh. 1. 12. and 3. 36. Ioh. 17. 3. II. Because it was the doctrine alone by which the Apostles did gather people to make them a Church and disciples vnto Christ Act. 2. 36. and 9. 20. and 19. 4. 5. and 18. 28. Luk. 24. 47. 1. Cor. 15. 3. and 3. 11. III. Because such asmade profession hereof were without any stay or let receiued into the Church as true matter Act. 8. 37. and 16. 31. 33. and 11. 26. IV. Because he that doth make open professiō hereof doth differ from Iewes Turks Pagans yea and from Papists for the former hold not Iesus Christ to bee the sonne of God and these latter doe ioyne works in the cause of saluation which is against the true nature of faith in the Sonne of God and destroieth it Rom. 10. 3. Gal. 3. 2. and 5. 2. 4. Act. 15. 1. 10. 11. And likewise against the truth of the Gospell Gal. 2. 14. 18 and 1. 6. Thus we see by these reasons that such We are true matter of a true Church as make this profession are true matter and so are we for wee all professe this saith and are baptised thereinto as is appatrent 1. By the doctrine of our Church receiued by all the reformed Churches in the harmony of confession 2. By the same publickelie preached 3. By the same maintained by our lawes by writings and euen sealed with the blood of holie Martyrs against the Papists and other hereticks and therefore are we true matter of the visible Church Yet here againe note that true matter True matter is either good or bad is either good or bad for who can deny that to be true matter of building which yet is not good as timber and stone is true matter but yet not some timber and stone good matter So is it in the spirituall building all that thus professe Christ are true matter but euery one not good matter Such good and bad matter was in Corinth and in the Church mentioned in the Reue. 2. 3. and hath bin in all the Churchs of God in the world which bad matter by due proceeding is either to be reformed or else to be cast out of the building not as false matter but as no good matter though true therefore a man excomunicate is cast out not as false matter but as bad and corrupt matter onely and therefore is to be held a brother 2. Thes 3. 15. Neither let it seeme strange that the Outward profession of the true faith maketh a man true matter of the visible Church albeit for his conuersation he be bad matter outward profession by word maketh men to be true visible matter whether they be hypocrites for the Apostle receiued Simon Magus an hypocrite Act. 8. and Christ Iesus receiued Iudas for many are called few chosen Mat. 22. 14. or whether they be men of leaud conuersation within the Church deseruing iustly to be cast out as bad matter for that the Scripture calleth such brethren for their profession 1. Cor. 5. 11. Neither doth Christ Reue. 2. or his Apostles 1. Cor. 3. 12. 13. for corruptions of manners or for building hay or stubble cal them false matter This may appeare in marriage of man woman by which similitude Christ setteth forth himselfe and the Church Two persons lawfully marrying doe openlie by words acknowledge their consent each to other and doe professe duties of loue in marriage but afterward the wife doth not performe the same as she ought and did couenant Is therefore the woman no true wife She may be accounted vniust in her word and not a good wife but yet is shee a true wife till the bond of marriage bee broken and a bill of diuorcement bee giuen out A man professing obedience to a king acknowledging him his king and none other and subiecting himselfe in generall to his lawes he is a true subiect to that king albeit he doe transgresse in some things greatly and openlie else kings in these daies should haue but verie few true subiects A man that maketh profession of one onely calling or trade and of none other by that onely profession is he truelie called that tradesman albeit hee bee but a bungler in his trade or carelesse in liuing by it none will say that hee is a false tradesman but either no good tradesman or vnprofitable Euen thus is it in the profession of Iesus Christ as is alreadie said for whosoeuer doth professe Christ is a Christian and true matter of a visible Church though neither good to other nor profitable to himselfe Good Christian Reader miscarry not in thy iudgement from the truth onelie of a good affection desirous to haue all well and grieued at what is amisse for thou shalt find euer cause thus to bee affected wheresoeuer thou commest in in this vale of miserie and corruptions False matter is contrarie to this true What false matter is matter The visible forme is not false which The visible forme constitution of our Church is not false is the vniting of vs vnto God and one to another visiblie For as by laying of the foundation in a building and so the rest vpon it cemented together maketh the forme of an house so doth it in this spirituall building called a house 1. Pet. 2. 5. And that we are vnited vnto Christ and made one with him it is manifest Goe to the Scripture and see how a By many euident notes there be many which shew themselues in mans iudgement to be of the inuisible Church of God amongst vs. people are inuisibly the Church of God and secondly how visiblie The forme of the inuisible Church is the vnion betwixt God and man and one with another which is first by the spirit by which inuisible hand God immediatly taketh vs by the heart and saith he will be our God 1. Ioh. 4. 13. Ezech. 36. 27. Ephes 2. 22. 4. 4. 1. Cor. 12. 13. Galat. 4. 6. Rom. 8. 9. 2. By faith in Iesus Christ by which inuisible hand as many of vs as be regenerated do take hold vpon the promise of the Spirit Galath 3. 14. and of Christ Ephes 3. 17. beleeuing that we are his people and he our God For if we be in Christ and hee in vs wee haue vnion with the Father Ephes 4. 6. Ioh. 17. 21. and with the holy Ghost 1. Cor. 13. 13. and 6. 19. Rom. 8. 9. Thus God and man are inuisiblie made one and vnited 3. One with another and that is 1. As they be all knit to the head by faith the Spirit 2. As they take hold one of another by loue and are bound together Colos 3. 4. Ioh. 13. 35. Thus is
as we call them Sermons and interpretatiōs of the Scriptures that the people might vnderstand what was read vnto them and this was also as vsuall as reading in euery Synagogue vpon euerie Sabbath day Act. 15. 21. Nehem. 8. 8. Luk. 24. 17. 21. 22. 31. Act. 13. 15. 16. VI. In the end they had a generall prayer for the Church and State and a blessing pronounced vpon them when they departed Num. 6. 23. 27. This was done in euery of their Synagogues which were as our parish Churches whereunto the people resorted and out of which they were for offences excommunicated Ioh. 9. 34. and 12. 42. As the cities were more or lesse populous so was the number of these In Ierusalem there were 500. as the Rabbines do reckon and they were called Bethi Medrashoth houses for congregations Sermons and expositions And thus we see the order of their seruice Now let vs see how the Apostles and The holy seruice and worship of God in the open assemblie in the Apostles time holy men of God did practise as the times would serue for though the order of ordinarie seruice be not set downe in the new Testament euidently together yet there bee places to confirme the establishing of such things And as for the order it should be as may best serue to edification as the Apostle saith Let al things be done decently and in order 1. Cor. 14. 40. Of these things wee doe reade that they all met together in one place 1. Cor. 11. 17. and 14. 23. And that vpon the first day of the weeke Acts 20. 7. 1. Cor. 16. 1. That they vsed prayer more speciall and more generall Act. 20. 36. 1. Tim. 2. 1. 2. That they had the word read Col. 4. 16. That it was preached Act. 20. 7. 1. Cor. 14. 23. 31. And men commanded not to despise it 1. Thes 5. 20. They receiued also the Sacrament Act. 20. 7. and 1. Cor. 11. 18. 20. Sung Psalmes Matth. 26. 30. Ephes 5. 18. 19. Col. 3. and made collections and gaue alines to the poore 1. Cor. 16. 2. Act. 2. 42. The well ordering whereof was established by the holy Apostles 1. Cor. 11. 34. and the keeping of order herein is that which the Apostle so much reioyceth in to see and behold it in the Philippians Phil. 1. 2. 5. and not discipline which cannot properly be called order but is a preseruatiue of order and appointed for the holy preseruation of order in these things and the religious vse of the same obserued in euery person orderlie To see the practise of the Church afterward herein reade Iustinus Martyr Apologie the second where all these things are fully set downe touching the publike seruice of God at that time Thus then wee see concerning the substantiall order of our seruice it hath approbation both before vnder the Law and after in the time also of the Apostles and Apostolicall men Diuers other opinions they hold Diuers other opinions of the Separatours which I will also set downe to acquaint you therwith that do desire to see more fully their way but not to spend time in confutation of them because that these former errors being confuted whereupon the other arise they also are confuted and also for that the absurditie and falsehood of them is euen sufficient to make them to bee reiected as soone as they bee read and they bee these I. That our congregations as they stand are all and euery of them vncapable before God to chuse them Ministers though they desire the meanes of saluation Thus say they against vs and yet if onely two or three of them bee gathered together they haue the whole power of Christ not only to giue their consent but euen to make a Minister This would they proue by long consequences and farre fetched conclusiōs from vnsound premises and farre from plaine euidence of the Scripture or any practise of the Church of God these thousands of yeeres II. That God in our best assemblies is worshipped after a false manner This can they not prooue and that which is added to the end hereof confuteth the same III. That Baptisme is not administred into the faith of Christ simply but into the faith of Bishops and Church of England All their diuinitie cannot maintain this and they herein doe exceedingly abuse the Church of God with vs. IV. That our faith and repentance is a false faith and a false repentance And yet Reader the properties of Saints set out by Master Amsworth their Doctor may be found amongst vs being in number twentie and that by visible tokens V. That our Ministers conuerting men to God here doe it not as Pastors but as Teachers A distinction without a distinction as betweene the beard of Aaron and Aarons beard VI. That our Church standeth in an adulterous estate A strange assertion what Idol worship we VII That they cannot say certainly M. Smith by any warrant of Gods word that any of vs hath either faith or feare of God These men herein haue lost the feeling of former grace and all true charitie VII That none of our Ministers may be heard And this they hold so great a sinne as they censure men for it and if they will needes heare they excommunicate such therefore But such a practise is farre from the warrant of the Word and where no law is there is no transgression Who euer heard that to heare the word of God should bee a sinne and to deserue censure and excommunication especially for hearing the word of Christ which hath made aliue the dead Ioh. 5. vers 25. and by which Christ Iesus hath wrought effectually to the conuersion of many yea euen their conuersion if yet they bee conuerted No word of God inhibiteth from hearing such as preach Christ Iesus and his trueth to which Christ giueth witnesse by his blessing In the Scripture it is set out as a marke of Gods child to heare the word Ioh. 10. 27. and not a marke of one deseruing excommunication and to bee deliuered vp to the diuell In the Word wee are exhorted to heare the word to seeke it Ioh. 6. 27. and men pronounced blessed that heare it Luk. 11. 28. Reue. 1. 3. yea no inhibiting by Christ for any to heare the Scribes and Pharisees who peruerted the Scripture Matth. 23. yea the Apostle reioiced that Christ that is the truth was preached though it was done of contention and with an intent to increase his afflictions Now if he reioyced at their preaching such as it was surely he held not the people worthie to be censured that heard such as so preached The Apostle warneth to auoid an obstinate Heretike therfore except we be Heretikes and obstinate Heretikes we must be heard If this their speech opinions and euils be obserued we may better maintaine that none of vs should We are not to heare them heare any of them as Iere. 23. 16. They speake as Brownists their owne fantasies and visions of
their owne heart and not truly out of the mouth of the Lord and herein they goe on obstinately and will not heare the Charmer charme he neuer so wisely Besides how can their Teachers bee preferred so to be heard as Ministers of Christ before our Ministers God hath giuen no seale to them of their ministerie they conuert none to God but peruert simple honest hearts alreadie conuerted and doe steale away our labours in the Lord. When the Lord Iesus hath abundantly blessed his people here in conuerting them by our ministerie yet are some so foolish amongst vs as they will neither be moued by Scripture reason their own feeling nor Gods visible testimonie by his blessing vpon many to yeeld to the truth which wee bring if it crosse their course any way But in preiudice of our Ministerie in hatred of our course and too great a conceited loue to their owne deuised way they contemne and reiect the iudgement of both learned and godly men amongst vs as either blind not hauing their eyes as yet opened or put out againe by the god of this world if so be a man know Why they dare coÌ„demne men so much that knowe their way and set themselues against them their way and will not ioyne himselfe with them For they doe take for granted that hee which knoweth their way must needes know it for the way of the Lord vpon which false imagination they doe presumptuously censure and dare boldlie condemne men which know the same and either do speake or write against it as men should or else yeeld themselues and giue the cause IX That it is not lawfull to ioyne in prayer with any of vs that is though they will pray for vs yet will they neither ioyne vs with them in their prayers nor approue of our praying for them What can they doe more against or lesse vnto a Iew Turke and Papist for these will they only pray for and no more do they for vs. If they hold any of vs the children of God then our Sauiour hath taught them to ioyne vs with them in prayer and to say Our Father with vs. X. That Ministers may not celebrate mariage nor burie the dead This they say but without Scripture XI That Ministers should onely liue of voluntarie contribution and not either of set stipends or tithes This is against the wisedom of God who allowed a setled maintenance vnder the Law and there is nothing against it in the Gospell XII That our Churches ought to bee raced downe and not to be imploied to the true worship of God The maine reason for this assertion is by making equall Paganisme and Antichristianisme which being taken for granted they do vrge the Scriptures in the old Testament vttered against the Heathen Temples to race downe our Churches But there is great difference betweene Antichristianisme and Paganisme for this was the worshipping of a false god and without any profession of the true God but the other worship the true God and hold many truthes of God Paganisme was wholly without the Church but Antichrist sits in the Church of God so as the Church of God had a part in those things when they were built to keepe possession for Note this the Lord in his creatures which they did abuse to idolatrie and false worship and therefore there is more cause to purge them holding the right which we haue by the godly before vs in theÌ„ then to race them because the wicked did abuse them But grant there be no difference yet it must be proued that our Churches were built by Antichrist before we pull them downe else all the Scriptures alledged are but misapplied And thus much of this and all other their Brownisticall opinions which I here haue set downe by themselues to acquaint thee with them that so thou maist discerne and iudge of that their way by it selfe and the difference betweene it and all other Churches which I wish thee to discerne wisely and iudge of rightly If they tell thee of a false Constitution and false Ministers will them to prooue first their confused popular Gouernment and their owne false ordination of Ministers If they tell thee of corruptions vrge for that M. Whites testimonie against them herein and also the witnes of George Iohnson who herein If thou canst possiblie get his booke is to be beleeued as a full Iurie against his brother against the Elders and against other of them for this man continuing one in that way yet layeth to their charge such vnnaturalnesse such pride crueltie partiall dealing such deceitfull shiftings such monstrous vncleannesses such obstinacie and wilfull vnreformablenesse such scorning of those that reproue them laughing at and reuiling the partie offended such Popelike censuring and excommunicating as obseruing all the particulars which he specifieth looke what they seeme to condemne amongst vs as insupportable they immeasurablie therin exceed amongst themselues Oh my friend wilt thou so abhorre thine owne mother for her waÌ„ts failings as thou canst be content to embrace voluntarily a stranger so full of such transgressions vnnaturall and foolish strait harted are such and not men of a tender conscience If they do propound vnto thee the state and gouernment of reformed Churches tell them it is not their cause and nothing at all to make good their way from which they differ essentially else did Barrow very ill to make a mock of their maner of gouerning Let them as men separated from all Churches shew their priuate differences from the same and let them not obiect vnto thee Corruptions nor the constitution of the reformed Churches as if that were their sole cause as by their seuen questions propounded they make men beleeue but will them to manage their owne standing so from all Churches else cease to heare them and bee not indirectly â—ead at vnawares into their by-path and singular course from al other See I pray thee and consider Before I conclude one thing let mee Johnson against Iacob put you in mind of when they say wee are no true Christians and that we are a false Church they vse to say in such a standing in such a state as wee are thus and so Where note well that onely respectiuely we are so but not otherwise By which course of respects no calling might bee good no man honest noâ— Church true no person a Christian none faithfull nor in the way of life But who do thus hauing loue and charitie in them consider men so only seeing the euils and condemning men for corruptioÌ„s but not any way approuing of their graces This is not after God who wheÌ„ respectiuely hee considered of a miâ—â— companie for some good doth call all good Numb 23. 21. for some Saints call all Saints 1. Cor. 1. 1. But these men do condemne very godly men for some respect externally coÌ„sidered vpon them not in them nor from them If we do consider godly men and true Churches respectiuely wee are bound
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
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—
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
the visible Church knit and such as God hath giuen his Spirit vnto hauing true faith and loue are the matter of the inuisible Church and the vnion by the Spirit faith and loue is the inuisible forme Now euen as the inuisible forme is made so answerablie the visible forme ariseth by such things as be proportionable thereunto God beginneth Ioh. 15. 16 both the Whence the visible forme and constitution ariseth inuisible as is declared also the visible and that is thus As God inwardlie beginneth by the holy Ghost so first outwardlie by his word which is the onely first visible note and testimonie from Goe giueth his word God by which he makes a people his people Psalm 147. 19. Rom. 3. 1. 2. Ioh. 17. 6. It is his visible hand stretched out to winne and subdue people vnto him Rom. 1. 16. Matth. 28. 19. Mark 16. 16. hence it is called the sword of the Spirit by which it smiteth Eph. 6. his messengers are his mouth 2. Cor. 5. 20. promising to men that God will take them to him if they will receiue him by this he begetteth vs Iam. 1. 18. and therefore called the immortal seed 1. Pet. 1. 23. By this he maketh vs aliue Iohn 5. 25. By this he reconcileth vs into one and therefore is it called the word of reconciliation 2. Cor. 5. 20. Thus it is manifest that where and to whomsoeuer God sends his word there he testifieth his loue propounds saluation and is desirous to make such his people and to plant there a Church The second is by the peoples open A companie of people receiue it and professe the faith profession of their faith vnto the doctrine God working in them a will to receiue it in what degree soeuer 1. Cor. 15. 1. Such a people haue visibly taken hold of the word and haue as I might say strucken hands with God 1. Because as internall faith is the inuisible hand so is externall profession of that faith the visible hand shewing openly that the word is taken hold off and so a couenant made betweene God them 2. Because the Lords messengers the Apostles who in these things erred not did take outward profession of faith for faith and so added Baptisme the Lords seale of forgiuenesse Acts 2. 38. of new birth Col. 2. 11 12. 1. Cor. 6. 11. and of saluation Tit. 3. 5. thereunto Act. 8. 12. 13. 37. 38. which they would not haue done had they not been directed by the holy Ghost to take the outward profession of faith for a striking of hands as it were with God and couenanting with him howsoeuer it was in hypocrisie for man seeth not the heart neither did they stay to see their liues reformed but only exhorted to amendment they outwardly professing amendment were not reiected Act. 2. 38. Matth. 3. 6. 3. The Lord to such promiseth his mercy euen for receiuing the word from one as Gods Minister Mat. 10. 40 41. and he promiseth life to such as openly confesse him vers 32. The third is the holy Sacrament of The Sacraments seale it and vniteth them together the Lords Supper which as it is a seale of our faith so is it a testimonie of that visible communion of loue also of one member with another 1. Cor. 10. 16 17. And thus is the vnin made visibly by which God and the people are one and such are a true Church gathered by the word and vnited in communion by the Sacraments visibly by which they bee the visible Israelites as truely as the Iewes outwardly were the seede of Abraham though not the Israel of God which are onely elect neither doth corruptions Note this hinder them to be the true visible Church before men no more then the continuall corruptions of the heart doth make an elect people before God no true inuisible members for why should outward offences before men make open professors of the faith more to be false Christians to men then sinnes of the elect make them false before God The one is a true inuisible Church before God though many of them deserue correction for their euils which God punisheth in them vsing his discipline spirituall or outward crosses but not making thē no true church so is such a people opēly professing and thus visibly conioyned a true Church though many therein bee very bad w e are to be corrected but not to be condemned as a false Church being thus truly cōstituted both formatter form Now such congregations haue we so professing Iesus Christ as is before said no otherwise and also to which God hath giuen his owne holy word and Sacraments and moued the hearts of many of the people effectually and all of them outwardly to receiue both the one and the other and therefore are truly constituted as that which followeth in the end of this treatise will more at large shew It is therefore very vntrue to say that euery of our congregations The true visible and conuertible properties of a true Church what they be which also we haue The first propertie is a false Church hauing false matter and forme Lastly the visible properties are not false for the true visible properties which necessarily arise from the forme mentioned are these I. Is continuance in hearing of the doctrine of Christ receiued and vsing of the Sacraments and prayer Iohn 10. 27. Acts 2. 42. 1. Cor. 15. 1. For as hereby the Church is begotten visibly and conioyned Matth. 28. 19. so when these do cease and men reiect them they cease to be a true Church of God for the visible testimonies of Gods spirituall loue tokens are taken away and those same hath he diuorced Hence is it that all Diuines in our Church and in all the reformed Churches in Christendome which now are or haue been doe hold that the true word of God preached and true Sacraments of Christ Iesus administred are infallible tokens of a true Church and are reciprocally conuerted with the true Church I doe not say a word preached nor the word truely preached nor the Sacraments rightly Obserue well administred but thus the true Word preached the true Sacraments administred for indeed to preach the true word truely and to administer the true Sacraments rightly are no conuertible signes with the Church for truely and rightly in preaching and administration are not of the essence of the true word and true sacraments but are the holy graces of the Church graces most necessarie in deliuerie of the word and sacraments yet neuerthelesse herein may there bee corruption so as the true word is not truely preached nor true sacraments rightly administred yet doth the true word and true sacraments remaine and arē most certaine notes of the true Church Now this propertie is a true propertie which wee haue for neither haue we nor hold we any other word or sacraments thē those that be Christs owne onely and therein doe we continue II. Is the holding out of