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
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.
gifts and â—â—ces II. They haue an outward calling of 〈…〉 Church being examined found fit and so are elect and ordained III. They preach the true doctrine of Christ administer his Sacraments performe their office faithfullie and liue conscionablie and Christ doth assist such gratiouslie in coÌ„uerting soules and the people doe approoue of them They are not ordained by the Church Obiection but by Bishops and so haue a false enterance I. As if there were any Ministers recorded Answere in the Scriptures to haue been ordained by any other but by Ecclesiasticall persons Apostles Euangelists and Bishops which are called Elders II. Suppose a false entrance which can neuer be prooued doth that make false Ministers Marriage is Gods ordinance the holy entrance thereunto is appointed Yet if the parties enter not after a lawfull manner in some respect yet being married they are lawfull man and wife Then as a faultie entrance to marriage disanulleth not two conioyned to be lawful man and wife no more doth a faultie entrance into the Ministerie disanull a Minister so entring for being a lawfull Pastor for why cannot one faulty entrance disanull one ordinance of God as well as another and if the one stand why may not also the other The place in Ioh. 10. which they alleage The places in Ioh. 10. answered so commonlie against vs maketh much for vs. The properties of a true shepheard there set downe do agree well with Ministers in the Church of England I. He entreth in by the dore Ioh. 10. 2. so doe they which the former words touching the sending of such Ministers by Christ doe prooue II. To him the porter that is Gods Spirit openeth the hearts of the hearers so doth he to them for many are conuerted by them III. He calleth his owne sheepe by their names verse 3. So doe these who abide by their flocke and do both know them are also wel known vnto them IV. He leadeth them out vers 3. so doe these instruct them and leade them forward in sound doctrine V. He goeth before them vers 4. so doe these in godlie life and conuersation Therefore for them to call those Ministers theeues robbers as they do haue to answere for it and must giue an account vnto God therfore These haue not the properties of theeues nor robbers for theeues verse 10. come to steale kill and to destroy but these doe not so it is manifest both before God and man They seeke the flock not the fleece They make aliue through the Spirit working by their Ministerie and doe not kill They saue many and doe not worke the destruction of any But whilest they condemne our Ministers Their Leaders are no lawfull Ministers for false Ministers they forget to iustifie the lawfulnes of their owne Ministers who are made Ministers by such as are no Ministers contrarie to the coÌ„stant practise of the Church of God from the daies of Adam hitherto I. God almightie was the first preacher Gen. 2. 3. Hee ordained Adam and till the law did God raise vp extraordinarie Teachers II. Vnder the law Moses a Teacher made Aaron and the Priests consecrated Priests euer after yea if man did meddle to stirre vp a Prophet it was by a Prophet as Elias did Elisha Apostles were made by Christ Iesus the chiefe Pastor and without these were none made Act. 14. 23. Neither can we reade that euer the people had such a libertie giuen but this was committed to other officers Tit. 1. 6. Neither euer can it be sound in all the new Testament that the people attempted any such thing but waited till the Apostles came to ordaine Ministers for them Act. 14. 23. This custome did continue in the times following in all the Churches of Christendome as Ecclesiasticall writers doe make mention and so thorow pure and impure Churches yea God in vsing instruments some what extraordinarilie in the last reformation of his Church would not breake this order but hee chose men who were Bishops ordained euen in the Popish Church I speake of the Church of England whereof the controuersie is so that they might ordaine fit persons afterwards This order our Church still keepeth How is it then that these dare breake the order of God continued fiue thousand and sixe hundreth yeeres and yet they must be true Ministers and we false When wee are made by Ecclesiasticall persons who are Ministers a constant practise of the Church and they make Ministers by men that are no Ministers a new deuice X. Our worship saie they is a false X. Error worship That which is added vnto the end of Answere this treatise doth make answere to this assertion Yet somewhat I wil say against this also I. We worship no false God II. Wee doe worship the true God with no false worship for the word preached is the true word the Sacracraments are true Sacraments the prayers we doe pray whether conceiued or set stinted are such as may be warranted by the word agreeable to the prescript forme of prayer taught by our Sauiour Christ if any thing else be prescribed besides the word read preached besides the Sacraments and prayer the same is not imposed as seruice vnto God neither doe any of vs by them worship God neither teach men so to doe but onely in spirit and in truth And therefore that place of Matth. 15. 9. and other Scriptures to that purpose are falsely alleaged against vs. But grant there were some corruptions added which men should put merit and holinesse in to worship God by which yet can neuer bee prooued being vtterlie false is therefore all the worship false Is good meate mixt with ill meate false meate or good corrupted This false distinction of true and false against vs will not stand Now for that in the positions annexed to the end hereof there is a defence of set prayer I will only set downe the practise See Morneus on the Masse of the Church of God before vs in the law and shew you the order of their set seruice The order was this Sette and stinted seruice amongst the Iewes I. A generall confession which was an accustomed practise as is manifest Esra 9. 5. 6. and 10. 1. Leuit. 16. 5. 16. and this the Iewes writings do witnes and it was called the confession of the mouth or a confession of words II. After this generall confession other prayers were vsed III. Certaine Psalmes and thanksgiuing did follow which were â—ung cleane thorow as their prescript forme amongst them ascribed to Ezra doth shew IV. Then were the Scriptures read the law diuided into one and fiftie sections called sedarim or Parisiioth and the Prophets into as many called Haphtaroth that is lessons or openings of the booke that the Scripture might be read thorow euery yeere Deut. 31. 9. 14. Nehe. 8. 1. and 13. 1. Luk. 4. 16. 18. Act. 13. 15. and 15. 21. V. With this reading were there also expositions
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
the present good which thou maist enioy to the vtmost and an experienced good before thou doest trouble thy selfe to seeke for a supposed better good vntried which thou enioyest not Dislike not things present as men doe discontentedly praise not things past foolishly and desire not a change hoping for better vainly V. Endeuour for things which are of necessitie wish also the well being of the same for conueniencie but for this contend not forciblie against publike peace lest in seeking for the bene thou doest vtterly lose the benefit of the necessarie esse VI. Doe not trouble thy selfe either to take part with or to be against that thing the holding or denying whereof maketh nothing for or against religion saluation or damnation VII In a common cause make one but after thy owne iudgement conuinced of truth and within the compasse of thy calling not for companie to make vp a number or for that thou wilt bee doing because other are so IIX Neuer presume to reforme other before thou hast well ordered thy selfe See at home then looke abroad redresse that which is faultie and in thy power to amend before thou doest meddle with that which is beyond thy reach Be not faire in publike and foule in priuate hate hypocrisie and auoid vaine glorie IX Receiue no opinion in religion but what the Word euideÌ„tly doth warrant beware of apprehensions out of thine owne witte but let the Word first giue thee sight and so entertaine it as thou art enlightened As thou maiest not of policie for feare of trouble by thy witte get thee distinctions to lose sinceritie where the Word is plaine so mayest thou not of scrupulositie imagine sin to trouble thy conscience and to vexe thee with feare of transgression where there is no law the one doth breed Atheisme the other is the mother of superstition X. Let thy owne knowledge ground thy opinions in thee and not in the iudgement of other see into the glasse of the Word by thy owne sight without other mens spectacles and hold what thou iudgest truth only in loue of the truth beware of by-respects so hold the truth as neuer to bee remoued but that which is erroneous in thee be willing both to see and to be reclaimed XI Witnes the truth for the truthes sake enforme others louingly desire that they may see the truth but neuer vrge them beyond their iudgemeÌ„t neither take it grieuously if thy words doe not preuaile but waite with patience Beware of rash iudgement neither condemne nor contemne other that are not as thy selfe Thinke not to make thy gifts anothers guide nor thy measure of grace their rule for to euery man is allotted his portion XII Whomsoeuer thou doest see to do amisse iudge it not to be of wilfulnesse but either of ignorance and so offer to enforme them or of infirmitie and so pitie them and pray for them Be charitable so shall not his sin hurt thee and much shall thy charitie aduantage thy selfe in the end and adde this withall Be slow to anger let neuer another mans distempered passion bring thee to disorderlinesse in affection XIII Loue not to be in controuersies it argueth pride and a spirit of contention but if thou beest drawne vnto them and called thereunto vndertake the right and chuse the truth and in the handling 1. Neuer come to it with a preiudicate How a man ought to carry himselfe in handling of Controuersies opinion but with a mind to finde out the truth and not of contention 2. Take words doubtfull in the better sense as the cause and circumstances will beare euident truth embrace willingly manifest errorrs deny plainly likelihood of falsehood esehew friendly likelihood of truth bend them the best way peruert nothing wilfully acknowledge thy ignorance where thou art made to see and yeeld the victorie when thou canst not winne it without wicked Sophistrie 3. Bee sure in answering that thou hast the Authors meaning either by which or to which thou doest make answere Alledge no testimonie rashly and especially beware of this euill in quoting Scripture Wresting of Scripture is a great abuse of the Word and if thou be in error and doest by the Scriptures presume to maintaine it thou wouldest haue the truth to vphold falshood and wickedly doest make the holy Ghost a maintainer of a lie 4. Follow the matter strictly auoid idle excursions passe by weaknesse take heed of hasty passions and in defending a cause abuse no mans person XIV In things Indifferent make no How a man ought to carry himselfe in things Indifferent question for conscience sake so it bee that neither holinesse merite nor necessitie be put therein nor vsed for any part of Gods worship but for decencie order and edification If thou be in a doubt and thy conscience as thou thinkest doth trouble thee about the vse of a thing indifferent I. Quaere Whether this doubt ariseth Whence semâ—pulositie of conscience ariseth simplie of a tender conscience from iudgement conuinced or that it be but a nicenes of dislike comming from a desire not to be troubled with them or for that thou hast not vsed them or because some cannot away with them or from a godly iealousie suspition only for froÌ„ hencefoorth will scruples arise so also from a coÌ„tinued custome likewise from ignorance and the want of certaine knowledge and a setled perswasion of the lawfulnes of a thing If the ground Note well bee not a iudgement inlightened and conuinced it is not trouble of conscience but a dislike working discoÌ„tentednes vpon some of these former grounds which thou maist easily remoue by setling thy iudgement vpon the word and sound reason II. Quare Whether this doubting ariseth through thy owne default by looking out reasons to encrease thy dislike and neglecting to search for arguments to giue thee satisfaction If thus thou hast offended as many doe take aâ— great paines in Gods sight to resolue thy selfe as thou hast done to bring thy selfe into doubting else dealest thou buâ— partially III. Quaere If it bee trouble of conscience What to do in perplexitie of conscience indeed and yet the thing be noâ— plainly forbidden nor so commanded why where a speciall warrant to a particular is wanting a generall rule or a generall commandement to obey may not giue thy conscience satisfaction else how to doe in such a case IV. Quaere Why a man should bee more scrupulous to seeke to haue warrant plainly for euery thing hee doth in Ecclesiasticall causes euen about things indifferent more then about matters â—olitike in Ciuill affaires Men in these â—hings know not the ground nor end of many things which they doe yeeld vnto vpon a generall command to obey authoritie and knowing them not to be directly against Gods will and yet euerie particular obedience in ciuill matters must be 1. of conscience 2. as seruing the Lord so must euery seruant his master which caÌ„not be without knowledge and perswasion that we
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
grace as any in that way and not onely Reader weigh these things with Christs compassion with the Apostles commiseration with the ancient Fathers toleration with thy own hart bearing with thy own selfe and Gods mercie towards all and thou wilt neuer do so wickedly 〈…〉 but thou must euer after iudge theÌ„ false Christians and Idolaters hauing a false faith false repentance and false baptisme and so separate from all spirituall communion with them as wicked men Thus must parents and children husband and wife brother and sister iudge one of another though all professe one Lord Iesus Christ all bee baptised after one manner all renouncing Antichrist all such haue tokens of Gods grace O accursed beginning so vncharitable so vnnaturall and so vngodly hee that begins so ill can neuer speed well That we should forsake father and mother and all for Christ and the Gospell is not denied but hauing Iesus Christ and the Gospell to forsake father and mother and all our Christian brethren and sisters with a false condemnation for mens deuices intituled with Christ and his Gospell that we do denie for here amongst vs is cause of reioycing in Christ Rom. 15. 17. 18. I haue therefore whereof I may reioyce in Christ Iesus in those things which pertaine to God For I dare not speake of any thing which Christ hath not wrought by mee 〈…〉 make the Gentiles obedient in word aâ— deede And Act. 10. 34. 35. Of a truth perceiue that God is no accepter of personâ— but in euery nation he that feareth him anâ— worketh righteousnesse is accepted witâ— him And Rom. 14. 17. 18. For the kingdome of God is not meate nor drinke bâ— righteousnes and peace and ioy in the holâ— Ghost For whosoeuer in these things serueth Christ is acceptable c. II. With such a renunciation of truth They which enter that way must approoue of many vntruths must bee intertained much vntruth thâ— deceiueablenesse of that way as shal appeare afterwards as first thou must beleeue their way to be the truth of God though it be but the error of their own minde then condemne our Church as false Church when in the end of thâ— confession of their faith they haue published vnder their owne hand that thâ— differences betweene vs and them aâ— onely such corruptions as are by theâ—â— set downe * In their little booke of the confession of their faith Now corruptions doe noâ— make a false Church but a corrupâ— Church make the worst of it that caâ— be as corruptions in a man maketh bâ—â— a corrupt man and not a false man By thus entring a man must cease to walke this way ending towards vs in vncharitablenes and begin a new way with them and enter with lies Such a â—ate is the entrie to death and not that â—â—raite way which they insult of leading to life I know no corruptions here so ill which men are tied to entertaine as the entrance into that way with these conditions Discerne Reader wisely and iudge the course rightly and God giue mee vnderstanding in all things II. Reason is grounded vpon one of The second reason not to ioyne with them their own chiefe principles and a great point of their practise that is that wee are not to conioyne our selues with open wicked obstinatly maintaining their corruptions whether the same be in ill life or doctrine for vpon this ground doe they forsake vs and keepe off from all reformed Churches Now then from their owne ground â—trong enough to keepe men back exâ—â—pt any will goe by receiued principles â—his owne way to professe condemnaâ—â—on against himselfe they may not bee ioyned with because who doth so must partake of their very great and grieuouâ— sinnes wherewith they be polluted and doe not reforme themselues The sinneâ— are these I. Is that wofull entrance before named 1 The grieuous sinnes of the Separators wherewithall they that go that way are polluted We enter by baptisme renouncing the diuell and sinne but they withaâ— in part doe here renounce Gods mercies and all good men with euery good thing in them as stained and polluted so as no holy communion can bee haâ—â— with it but what God hath clensed leâ— not them make vncleane Act. 10. 15. II. Is a hie degree of vnthankfulneâ— 2 They are very vnthankfull to God first to God that begat theÌ„ by his word either by denying their conuersion oâ— else accounting it a false conuersion â— if the Lord did but counterfeit with them when they haue felt good token of grace and outward fruit proceedinâ—â— from thence Is not this to haue a blaâ—phemous conceit of the blessed worâ— of God to dare to call it a false conueâ—sion where it appeareth to be true eueâ— experimentally in a mans selfe Secondly To the Church of God this vnthankfulnesse is also to the mother this Church of England thâ—â— bare them which they desire to make whore before Christ her husband so coÌ„demne her they forsake her before he refuse her and giue her a bill of diuorcement for till then they ought to stay But are not these children worthie to be accounted bastards that wil needs denie their father that begat them and also gladly would haue all to take their mother for a whore that bare them and would vnbowell her of all her deare children viperously Oh vnkinde and vnnatural childreÌ„ vnworthie to breathe in their fathers aire or to inhabite neere the skirts of their mother Some there be who are offended when any doth openly and sharply reprooue them but such I wish to coÌ„sider with what meeknes they can in naturall loue heare their mother an honest woman called a whore and their brethren made bastards if they cannot why loue we lesse our spirituall mother and brethren so much abused by these men III. Reason is the sinne of spirituall They are full of spirituall vncharitablenesse vncharitablenes the contrary whereunto is spiritull loue which the holy Apostle preferreth before any externall constitution before almes deedes before preaching yea before suffering persecution and mens giuing their bodies to bee burned saying all profit nothing without it 1. Cor. 13. 1. 2. 3. And in this spirituall vncharitablenes doe they exceedingly transgresse I. Towards vs who approue not or In audacious censuring will not go their way nor be inclinable to them whom they doe deeply censure and deadly condemne of which there be three sorts 1. Such as know it 1. The ignorant not and those they thus condemne as This can I shew vnder hand writing nothing heere spoken without booke or by vncertaine he are say 2. Such as know their way men blinded by the god of this world that is the diuell and so such to be lost for that their way which they call the Gospell is hidden say they to none but such as are lost 2. Such as see the way and doe not yeeld these they condemne as worldlings fearefull conuinced in
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
corruptions make not a false Church or els they were in a true constitution as if the meanes which they had and mighâ— vse to remedie sinne should make their state lesse euil though sinnes were committed and the remedy not applied and other places more sinfull for want oâ— such a constitution and yet fewer by manie and lesser sinnes by farre be there coÌ„mitted publikly and as if a constitution after their frame made good to â— man his standing in a Church full oâ— great wickednesse and the want thereof vtterly condeÌ„ne him in another though in life and doctrine no such error bee amongst them by many degrees But when this constitution is truly defined which yet they haue not that I can finde whereof it standeth they shew but haue not defined it and so made manifest by the plaine truth of God the â—â—arenes and excellencie of this miraculouslie working constitution it shall be â—mbraced with due regard Obiect the reformed Churches why To an obiection made of a Church Constitution they ioyne not with them which are constituted they denie not the constitution though as you heard Barrow and Greenwood did whose iudgement is not disclaimed as an error yet in any of their writings but by their practise approued howsoeuer these do not oppose against the constitution but answere that they haue their corruptions Thus like nimble Squirrils they skip from one tree to another to saue themselues from being taken name corruptions they skippe to constitution tell them of constitution they will tell you of corruption So as by all this we see it is not possible by reason Scripture conference Correction for instruction to these men is the may of life A head gathered whether the companie be Ciuill or Ecclesiasticall cannot be dissolued but by violence Experience the Schoolemaster herein or testimonie of the learned to giue any of them satisfaction but this they must haue because they will haue it that our Church is to be forsaken because of a false coÌ„stitution and the constitution of other Churches because oâ— corruptions What must follow hereupon but this that all must come to them as the onely Church truly constituted and without corruption with condemnation in these respects of all Christendome But farre be it from men of godly wisedome moderate zeale and sound learning so to iudge and so farre to oouershoote themselues VI. Reason is their sinne of railing The sixth sin is the sinne of rayling c. and scoffing yea and I may truly addâ—â— Henry Barrowes blasphemies who hath egregiously abused all our holiest exercises of religion taunting euery state and order in the Church and in thâ— Schooles of learning amongst vs. Anâ— that the spirit wherewith hee was led may appeare not to haue been of God who vtterly condemneth such dealing 1. Pet. 3. 10. 11. Psal 34. 13. Iude v. 9. Titus 3. 2. Exod. 22. 27. Act. 23. 5. Ia. 1. 26. will as briefly as I can set downe the â—utrage thereof as it is here and there dispersed in his booke of Discouerie by which whatsoeuer he discouered of oâ—her he laid open a strange spirit ruling â—n himselfe Bishoppes hee calleth Antichristian proude Prelats the taile of the beast Their stile Iohn by the permission of God and power of the Diuell Bishop of such a place The hands of a Bishop â—n ordination he calles Simoniacall In â—â—is saying Receiue the holy Ghost hee â—aith he breatheth on them an vnholie Ghost The Bible in the Bishops hands â—ee calles a bybell And that they cast â—ut by the power of Satan Yet Master â—mith on the Lords Prayer first acâ—nowledgeth them to bee officers of Christs kingdome called ruling Elders â—econdly that the King hath authoritie â—o substitute such Ecclesiasticall Magiâ—â—rates according to the Word for Church policie Thirdly that they may â—xercise iurisdiction visite Churches â—nd ordain Ministers pag. 91. And what â—ore allowed them by our law Patrons hee termes The great Baals or Lord Patrons All Ministers hee calles Priests in scorne and Deacons halfe Priests And not here with content he miscalleth and raileth vpon Ministers most spitefully and so as cannot bee but hatefull to all that truly feare God calling them Baalamites Cananites Babylonish Diuines Egyptian Inchanters limbes of the Diuell Others not of his straine he tearmetâ— them dangerous and pestilent seducers sectarie counterfeit preachers miserable guides treacherous watchmen sworne waged marked souldiers of the beast Scorpions disguised hypocrites rauening wolues deceitfull watchmen foolish and presumptuous shepheards pernicious deceiuers Sycophants Angelâ— of hell bright starres of the smokie Egyptian fornace and such as liue moâ—â— religiously amongst vs hee scornes aâ— much as any other and goeth further and saith that vpon them are the vtter most deceits and effectuall delusions oâ— Satan Our diuine exercises and godly fruits of faith he blasphemously scoffes at Set prayers he tearmeth the smoke of the bottomlesse pit And yet Master Paterne of true prayer Smith in the same booke in the Epistle â—o the Reader saith first that a set forme of prayer is not vnlawfull Secondly he professeth his dissent from them of the separation Thirdly he saith that hee is â—erely assured of the truth of that he affirmeth And touching the Lords Prayer pag. 33. he first calles it a platforme of prayer Secondly a prayer and the best â—hat euer was made pag. 181. Thirdly â—hat Christ did pray it pag. 33. and 179. Fourthly hee that vseth the words and matter of the Lords Prayer prayeth well pag. 181 and after petition made â—o God may end conclude his prayer with the Lords Prayer He was verely assured of this truth then and now disâ—laimeth that verely assured truth Reader when may any rest on his iudgement and assure himselfe of his assuâ—ednesse Other prayers made he calleth long Pharisaicall and abominable Preachings preachments and sermocinations The Preachers deliuerie of the word hee calles the distilling and dropping downe of old parables from his mouth His time of preaching disputing to an houre glasse The pulpit he calleth a prescript place like a tub Solemne fasts he nameth hypocritish fasts and a stage play where one plaieth sinne another iudgements another repentance and the last Gospell The singing of Psalmes he calleth harmonizing some pleasant ballad oâ— some Psalme in ryme The congregation singing together hee likeneth to fowles as Vultures Crowes Gleades Owles Geese and to beasts as Leopards Beares Woolues Foxes Swine Dogs and Goates The receiuing of the Sacrament oâ— the Lords Supper he termeth a two penie feast and when the Minister debarreth any from the same hee saith theâ— Master Parson taketh his pastorall staffe or wooden dagger of suspension bâ— which hee keepes such a flourishing as flies can take no rest Yet Master Smith pag. 95. expounding the second petition saith that there the Ministers are prayed for that they may faithfully execute their office part whereof he maketh suspension All the whole worship of God with vs is called Idolatrous and all of vs
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
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
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
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