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
exhortations dehortations reprehensions godly examples such like not to proue corruption or wants when good things imposed are not done and euill forbidden are not auoided but to prooue a falsitie which cannot be As for example the fift Commandement biddeth a childe to be obeâ—ieÌ„t to his parents and Christs example of obedience to his parents shewes that â—t so ought to be but shall we therfore conclude that hee which is not answeâ—able to the commandement and exâ—mple of Christ is a false childe or raâ—her that he is a disobedient and not a good childe and yet if you doe marke â—heir Scriptures they doe alleage much against vs and our Churches to this purpose which is an vtter abuse of theÌ„ III. In alleaging Scripture not to proue the thing for which to the simple â—t seemeth to bee alleaged but for that which they take for granted and is the matter in controuersie and often hardly fit for that As for example one of them saith that al the truth is not taught in our Church and to prooue this he citeth Act. 20. 21. where the Apostle saith hee kept nothing backe but shewed all the whole couÌ„sell of God Ergo the Church of England doth not teach all the truth of God which is the matter in question and vnreproued this should rather haue been gathered that therefore euery Minister ought to hold nothing backe bâ— should teach the whole will of God and not because the Apostle did so therfore we do not so In their writing may be sound such quotations IV. By bringing in places setting See their book of the description of a visible Church and obserue the quoted places answered by Doctor Allison foorth the inuisible Church the excellencie and graces thereof and holinesse of the members to set foorth the visible Church by as being proper thereto as 1. Pet. 2. 9. 10. and such places * which is as much as to make the proper qualities of a mans soule to bee the qualitieâ— of the bodie properly And thus they deale with the Scripture to vphold their cause Another way and manner of defending Another deceiueable way which they entangle their followers by their course is by inferences as If that be true this must follow and therfore obiect to them their positions out of their own conceiued order they cannot confirme them by themselues with euident Scriptures but must first set euery one in their ranke and place and so deduce one thing out of another and by inferences and references a deceiueable practise the simple are intangled who cannot consider of antecedent and â—ecessarie consequence nor compare â—â—ings together * Note this And a crooked way hath many winâ—â—ngs but necessarie truthes of God to â—â—luation as they hold their opinions to â—ee though one depend vpon another â—et may euidence of truth bee brought â—r euery one of them seuerally without â—â—ch inferences and references ouerâ—helming the wits of the simple and oâ—er In what thing first to be informed to iudge rightly in this controuersie of better vnderstanding not being â—orowly acquainted with the cause â—nd with other grounds of the true doâ—â—rine of the Church to discerne thereâ—y the deceiueablenesse thereof and without which none shall euer be able 〈…〉 disallow or allow of our course or â—â—eirs but generally and in confusion â—s most do It is therefore maruellous with me to â—onsider so many simple people to bee 〈…〉 peremptorie in the cause professing 〈…〉 soone to see the truth so euidently â—nd can so peartly champer against all â—f vs and condemne vs all for false Chriâ—â—ians false Churches and so forth but would to God they yet were lesse conâ—eited and more humble for their own good and the welfare of Israel the people of God IV. Likelihood is that they haue not the IV. Likelihood See M. Junius three godly and learned letters to theÌ„ of Amsterdam and a petition made to the Gâ—â—ours by the other English Church See more for this in the end of the booke approbation of any of the reformed Churches for their course They haue written to some learned beyond the seas and haue published their confession but without allowance and yet do all reformed Churches giue vs the right haÌ„d of fellowship as a true Church of God whom these condemne as Antichristian and false now it is an especiall property of the true visible Church to be able to discerne of true visible members thereto belonging else who are they of mankind to whom God hath reuealed this necessarie truth The spirituall man discerneth all things 1. Cor. 2. 15. euen the Word and the true Teachers of the Word how much more the Church visible by the Word V. The condemnation of this way by V. Likelihood our owne Diuines both liuing and dead against whom either for godlinesse of life or truth of doctrine otherwise then for being their opposites they can take no exception vnlesse they will be Barrow-like in euery point Doctor Whitaker the Regius Professor Docter Whitakers lib. de Eccles in the Vniuersitie of Cambridge calleth them new Schismatikes and he spake not as a man rash fierie or ignorant but iudiciously as learned and in the spirit of sobriety and meeknesse being a man farre from violence of passion M. Perkins on the Creede Master Perkins a famous man saith they are excommunicators of themselues Bredwell against Browne calleth their Bredwel course a by-path Touching their reasons maintaining their assertions Doctor Willet saith they Doctor Willet are ridiculous more worthie to bee laughed at then answered And Master Perkins calleth them paper shotte The spirit wherewith Barrow and Greenwood were led is iudged by many Diuines setting downe ioyntly their iudgement thereof to bee the spirit of lying railing scoffing and as another saith of pride and insolencie How true they speake of the forenamed men shall appeare by that which followes and how farre the succeeding sort are from the same let such as by experieÌ„ce know speake If they amend herein it shall be taken notice of and the sinnes of other yet partaked in not bee laid to their charge It seemeth Master Perkins iudged In a Treatise 〈…〉 applie the Word to the conscieÌ„ce as hee found in some of them who calleth them an indiscreete and Schismaticall company full of pride in perswasion of knowledge euill speakers of the blessed seruants of God affirming that the poyson of Aspes is vnder their lippes Touching the causes of their out-breake one a godly man in the Epistle before his booke called the true watch doth propound two questions to them and withall shewes how it commeth to passe that they so leaue vs. A conceit None of these guides of the latter sort did fall to this course before they were in trouble and could not enioy their libertie as they desired VI. Likelihood saith hee of their owne perfection discontentment withall and vncharitablenesse hath caused this grieuous rend What M. Doctor Allison M.
God Christ the Lord by whom onely and alone they shall be saued That this is the true matter of the Church of God thus I prooue I. Because they beleeue the summe of the Gospell which Gospell who so maketh outward profession of are the true visible matter Rom. 10. 9. Ioh. 1. 12. and 3. 36. Ioh. 17. 3. II. Because it was the doctrine alone by which the Apostles did gather people to make them a Church and disciples vnto Christ Act. 2. 36. and 9. 20. and 19. 4. 5. and 18. 28. Luk. 24. 47. 1. Cor. 15. 3. and 3. 11. III. Because such asmade profession hereof were without any stay or let receiued into the Church as true matter Act. 8. 37. and 16. 31. 33. and 11. 26. IV. Because he that doth make open professiō hereof doth differ from Iewes Turks Pagans yea and from Papists for the former hold not Iesus Christ to bee the sonne of God and these latter doe ioyne works in the cause of saluation which is against the true nature of faith in the Sonne of God and destroieth it Rom. 10. 3. Gal. 3. 2. and 5. 2. 4. Act. 15. 1. 10. 11. And likewise against the truth of the Gospell Gal. 2. 14. 18 and 1. 6. Thus we see by these reasons that such We are true matter of a true Church as make this profession are true matter and so are we for wee all professe this saith and are baptised thereinto as is appatrent 1. By the doctrine of our Church receiued by all the reformed Churches in the harmony of confession 2. By the same publickelie preached 3. By the same maintained by our lawes by writings and euen sealed with the blood of holie Martyrs against the Papists and other hereticks and therefore are we true matter of the visible Church Yet here againe note that true matter True matter is either good or bad is either good or bad for who can deny that to be true matter of building which yet is not good as timber and stone is true matter but yet not some timber and stone good matter So is it in the spirituall building all that thus professe Christ are true matter but euery one not good matter Such good and bad matter was in Corinth and in the Church mentioned in the Reue. 2. 3. and hath bin in all the Churchs of God in the world which bad matter by due proceeding is either to be reformed or else to be cast out of the building not as false matter but as no good matter though true therefore a man excomunicate is cast out not as false matter but as bad and corrupt matter onely and therefore is to be held a brother 2. Thes 3. 15. Neither let it seeme strange that the Outward profession of the true faith maketh a man true matter of the visible Church albeit for his conuersation he be bad matter outward profession by word maketh men to be true visible matter whether they be hypocrites for the Apostle receiued Simon Magus an hypocrite Act. 8. and Christ Iesus receiued Iudas for many are called few chosen Mat. 22. 14. or whether they be men of leaud conuersation within the Church deseruing iustly to be cast out as bad matter for that the Scripture calleth such brethren for their profession 1. Cor. 5. 11. Neither doth Christ Reue. 2. or his Apostles 1. Cor. 3. 12. 13. for corruptions of manners or for building hay or stubble cal them false matter This may appeare in marriage of man woman by which similitude Christ setteth forth himselfe and the Church Two persons lawfully marrying doe openlie by words acknowledge their consent each to other and doe professe duties of loue in marriage but afterward the wife doth not performe the same as she ought and did couenant Is therefore the woman no true wife She may be accounted vniust in her word and not a good wife but yet is shee a true wife till the bond of marriage bee broken and a bill of diuorcement bee giuen out A man professing obedience to a king acknowledging him his king and none other and subiecting himselfe in generall to his lawes he is a true subiect to that king albeit he doe transgresse in some things greatly and openlie else kings in these daies should haue but verie few true subiects A man that maketh profession of one onely calling or trade and of none other by that onely profession is he truelie called that tradesman albeit hee bee but a bungler in his trade or carelesse in liuing by it none will say that hee is a false tradesman but either no good tradesman or vnprofitable Euen thus is it in the profession of Iesus Christ as is alreadie said for whosoeuer doth professe Christ is a Christian and true matter of a visible Church though neither good to other nor profitable to himselfe Good Christian Reader miscarry not in thy iudgement from the truth onelie of a good affection desirous to haue all well and grieued at what is amisse for thou shalt find euer cause thus to bee affected wheresoeuer thou commest in in this vale of miserie and corruptions False matter is contrarie to this true What false matter is matter The visible forme is not false which The visible forme constitution of our Church is not false is the vniting of vs vnto God and one to another visiblie For as by laying of the foundation in a building and so the rest vpon it cemented together maketh the forme of an house so doth it in this spirituall building called a house 1. Pet. 2. 5. And that we are vnited vnto Christ and made one with him it is manifest Goe to the Scripture and see how a By many euident notes there be many which shew themselues in mans iudgement to be of the inuisible Church of God amongst vs. people are inuisibly the Church of God and secondly how visiblie The forme of the inuisible Church is the vnion betwixt God and man and one with another which is first by the spirit by which inuisible hand God immediatly taketh vs by the heart and saith he will be our God 1. Ioh. 4. 13. Ezech. 36. 27. Ephes 2. 22. 4. 4. 1. Cor. 12. 13. Galat. 4. 6. Rom. 8. 9. 2. By faith in Iesus Christ by which inuisible hand as many of vs as be regenerated do take hold vpon the promise of the Spirit Galath 3. 14. and of Christ Ephes 3. 17. beleeuing that we are his people and he our God For if we be in Christ and hee in vs wee haue vnion with the Father Ephes 4. 6. Ioh. 17. 21. and with the holy Ghost 1. Cor. 13. 13. and 6. 19. Rom. 8. 9. Thus God and man are inuisiblie made one and vnited 3. One with another and that is 1. As they be all knit to the head by faith the Spirit 2. As they take hold one of another by loue and are bound together Colos 3. 4. Ioh. 13. 35. Thus is
this trueth The second Propertie and the sacraments as banners displayed against the enemie Reu. 3. 8. Whence it is that the Church is called the pillar and ground of trueth 1. Tim. 3. 15. And this propertie ariseth necessarily from the forme and is an essentiall marke for when men doe vtterly leaue their open profession and partaking hereof they cease to be visible members for they haue reiected the visible marks of Gods presence and visible communion with him Now this marke also is in our Church for we doe hold out an open profession of the true word which is the word written in the holy scriptures not Popish vnwritten imagined veritie and also the true sacraments and none other and wheresoeuer these two be there are vndoubted markes of a true visible Church though no other properties be apparent and where these are wanting there is no true visible Church of God Thus we see how farre from all truth it is that they hold euerie of our congregations to be false Churches when it is manifest that with vs there are particular congregations which haue true matter true forme and true properties as euidently hath been declared from the word and is apparent by our profession and practise herein There is a third propertie which is The third Propertiâ— care for the welfare of all and euerie one for the whole and each for other 1. Cor. 12. 25. And this property ariseth also from the forme through the vnion of all the members together making but one bodie Rom. 12. 5. 1. Cor. 12. 12. which propertie is very necessarie both for the present welfare and also for continuance of the bodie in good estate This care is either corporall for the maintenance of the bodie which is shewed in almes deeds and by which note also the Apostolicall Church is set forth Acts 2. 42. or spirituall touching the soule which standeth in admonition and exhortatioÌ„ so forth to the edifying one of another practised of the Thessalonians Epist 1. Cap. 5. verse 11. I say this is verie necessarie for the well being of the Church which also wee haue and If this third property were in a great part wanting yet might we be a true Church shew by practise but yet if this propertie were almost wholly wanting the Church could not therefore bee iudged a false Church Is a household hauing tâ—â—e matter and forme and essential properties a false household because the familie ceaseth to care as they ought one for another Is a man consisting of true matter forme and essentiall properties of a man a false man because through follie or madnesse or wilfulnes he neglects the welfare of his bodie or any of the members thereof I hope no man will bee so senselesse to auouch it Why should any then coÌ„demne that congregation or Church for a false Church which hath true matter true forme and true essential properties of a true church because it wants some what or for that it is very defectiue in a thing necessarie for the wel being thereof This is an vndeniable trueth that the Discipline is not of the essence of the Church so as yet without it the same cannot be a true visible Church care for the welfare of the Church which containeth the censures also and the power of excommunication termed by the name of discipline cannot bee proued by euidence of Gods word to be such a propertie as is of the essence of the Churches being without which the Church must needes be a false Church the vtmost that can be made of it is that that Church is a defectiue Church a maimed Church by which it is also corrupt and may come to ruine but that a necessarie defect can make it either no Church or a false Church cannot iustly be maintained It is a necessarie propertie of a man to speake it is for his welfare to see to go but yet if hee can neither see go nor speake he is not therefore a false man This distinction of true false applied to our Church is altogether friuolous and vaine yet is it vpheld by them as we see against both Scripture reason and common sense To conclude then if a necessarie propertie may be in part actually wanting to a true Church yet such a want not make that a false Church which waÌ„teth it then cannot the supply of it howsoeuer make that a false Church From all that hath been said we may obserue 1. That it is an error to make discipline so essentiall a propertie as the Church without it is no true but a false Church 2. To make our Church a false Church because discipline is so exercised with vs as it is contrarie to their new found popular Gouernment IX All our Ministers say they an IX Error false Ministers This also is as erroneous as the former Answere froÌ„ whence it ariseth If the Church bee a false Church the Ministers say they are false Ministers but we see that our Church is not false and therefore not the Ministers without exception They are true Ministers that are sent of Christ according to his ordinance in his Church and are not false Ministers for it is belonging to Christ to send Ministers Ioh. 20. 21. Matth. 28. 18. 19. therefore are they called Ambassadours of Christ 2. Cor. 5. 20. But such Ministers haue we as is manifest by this that they are qualified with good gifts they are called by the Church and such also as doe diligently and faithfully preach and so preach Christ as many thereby doe heare and beleeue euen confirming their calling by the blessed successe effect of their labours Rom. 10. 14. 15. 1. Corinth 9. 2. Conser these Scriptures with these quoted places 2. Cor. 3. 1. 2. 3. 13. 3. 5. And therefore the Apostle that is one sent proueth this sending by the seale of his Ministerie and it cannot be proued that Iesus Christ workes by false meanes it is their grant in their owne confession pag. 31. Priuate persons may conuert and therefore Obiection conuersion of soules proues not a lawfull ministerie I. The Apostle so proueth himselfe Answere an Apostle and why is it not a forcible reason for an ordinarie ministerie Neither can the deuice of some stand who imagine that by worke 1. Cor. 9. 1. should be meant an outward constitution of a Church which externally the Apostle planted but by worke is meant that worke which the Lord wrought by him euen their conuersion from idolatrie to imbrace the doctrine of the Gospell by faith as Interpreters expound it and 2. Cor. 3. 1 2 3. doth confirme the same II. For priuate mens conuerting as an ordinarie meanes to saluation cannot be proued by Scripture albeit that Iohn 4. 39. bee obiected where onely their dociblenes is called beleeuing which was not faith indeed But grant that she did conuert it must surely bee held extraordinarie that one priuate that also a woman preaching Christ
by Gods example by the practise of the Apostle and by the Christian rule of charitie more readily to marke the good in thē to commend it and approue them the◠to see things amisse only to condemn◠them and all the goodnesse in them Such as haue charitie without suspition and true vnfained loue with commiseration cannot deale so vnchristianly The miserie of these times but these graces are farre to seeke now therefore doe men on all hands iudge of euery thing peruersely this will they allow and that again will they not like humorously That which may be iustly well done without offence there at will other bee vniustly offended Things doubtfull men take sinisterly yea they dare censure what they neuer saw Condemne as ill what they knew not suspect where they haue no cause gainsay where there ought to bee no contradiction partiall to themselues and rigorous towards other Authoritie will rule thus and so subiects will obey with exceptions iudgement from the word is not so much a Guide as will and affection in too many are made Masters These be ill daies and contentious and times vnhappie in which men either will doe that they will doe of themselues and dreame of an ipse dixit or els fall to humour parties not simply receiuing a loue of the trueth for the trueths sake and so come to partakings which doth but increase contention till all come to confusion except the Lord in his great mercie preuent the same and that he doe turne vs all into a more moderate course and there keepe vs which I beseech him to grant for his Fatherlie mercie sake Amen Godly peace is a good possession and the way measured by the rule of the golden meane is the peaceable path euen that I doe wish which herein I aime at and desire all to seeke after Euen so and no more Wisedome with charitie patience with contentation honour with humilitie wil by Gods help bring vs all to vnitie FINIS CERTAIN POSITIONS HELD AND maintained by some godlie Mini sters of the Gospell against those of the Separation and namely against Barrow and Greenwood THat the Church of England is Our Congregations are true Churches for a true Church of Christ and such a one as frō which whosoeuer wittingly and continually separateth himself cutteth himselfe off from Christ wee doubt not but the indifferent Reader may be perswaded by these reasons following First we enioy and ioyne together in 1 We haue and ioyne together in the vse of the preaching of the Gospell and administration of the Sacraments the vse of those outward meanes which God in his word hath ordained for the gathering of an inuisible Church For proofe whereof wee alleadge that the meanes which wee vse and enioy haue been effectuall to the vnfained conuersion of many as may appeare both by the other fruites of faith that may bee found amongst vs and by the martyrdome which sundrie haue indured that were members of our Church and had no other meanes of conuersion then such as wee haue Yea euen these men who iudge so hardly of vs now are able to witnesse with vs in this case that if there bee any true faith and sanctification in them though it be much increased as they thinke since they left vs yet it was begun and bred in our assemblies Secondly if these places of the holie Scripture Mat. 28. 18. 20. Eph. 4. 11. 14. be well examined it will be found that the meanes which Christ ordained for the gathering of an inuisible Church are the very same which we inioy euen the preaching of the Word and the administration of the Sacraments That which Henry Barrow saith against vs in this point page 160. of his Discouerie viz. that there is not any one thing among vs either in order or administration according to Christs Testament shall be hereafter disproued when wee shall come to iustifie our ministerie of the Word and Sacraments against their arguments or obiections whatsoeuer Now that this is a good an infallible Which is an infallible note of a true Church argument of a true Church appeareth 1. Because there can no people be named that hauing these meanes may yet by the word be euicted not to haue been the true Church The Papists indeed brag of these meanes but without cause for the doctrine of faith is not preached amongst them but oppugned and consequently they cannot haue the true Sacraments which are seales of that righteousnesse which is by faith 2. The Scripture euery where speaketh of the preaching of the Word and the administration of the Sacraments as of priuiledges peculiar vnto the church of God a Rom. 3. 1. 2. 9. 1. Psal 147. 19. 20. So while the Iewes onelie were the Church these priuiledges were restrained to them and neuer made common to the Gentiles till the partition wall being broken downe they also were incorporated to the Church of God b Mat. 10. 5. 6. Act. 11. 19. 13. 46. 47. So the Prophet saith that this should bee the reason whereby the Gentiles were moued to ioyne thēselues vnto the true Church because there no where else the ministrie of the word was to be foūd c Esay 2. 2. 3. Secondly our whole Church maketh 2 We make profession of the true faith profession of the true faith The confession of our Church together with the Apologie thereof and those articles of religion which were agreed vpon in the Conuocation house in the yeere of our Lord 1562. whereunto also euery Minister in the land is by law bound to subscribe so farre foorth as they concerne the doctrine of faith and of the Sacraments doe proue this euidently for how shall wee better iudge of the faith which our Church professeth then by such euidences Many Papists and Atheists are in our land wee grant and many ignorant and wicked men besides who make not so cleere and holie a profession of the true faith as they should but that our Church accounteth any one for her childe or member who either denieth Christ or professeth any other way to saluation then faith which worketh by loue or who doth not professe this faith in some measure that doe we confidently denie Now this reason also hath force sufficient to proue vs the Which is enough to proue a true Church true Church For as true faith in Christ is that which giueth the life and being to such as are effectually called and so become members of the inuisible and elect Church so the profession of true faith is that which giueth life and being vnto a visible Church Vpon this profession we finde many haue been incorporated into the visible Church and admitted to the priuiledges thereof euen by the Apostles themselues Act. 8. 37. 38. 16. 31. 32. 8. 12. Yea euen Simon Magus though he neither had faith nor the spirit of God yet because he made profession of faith was iudged a member of the
CHRISTIAN ADVERTISEMENTS AND Counsels of Peace Also disswasions from the Separatists schisme commonly called Brownisme which is set apart from such truths as they take from vs and other Reformed Churches and is nakedly discouered that so the falsitie thereof may better be discerned and so iustly condemned and wisely auoided Published for the benefit of the humble and godlie louer of the trueth By RICHARD BERNARD Preacher of Gods Word Reade my friend consideratly expound charitably and iudge I pray thee without partialitie doe as thou wouldest bee done vnto PHILIP 3. 16. In that whereunto we are come let vs proceed by one rule that we may minde one thing AT LONDON Imprinted by Felix Kyngston 1608. TO THE RIGHT WORSHIPFVLL AND CHRISTIAN PROFESSORS SIR GEORGE SAINTPOLL Knight and to that vertuous Ladie the LADIE SAINTPOLL both his singular and euer good Benefactors all comfortable blessings to the welfare of soule and bodie is hartely wished for euer RIght Worshipfull Satans subtilties are of old it is no newes to relate them CHRIST Iesus is that Lambe who loueth his dearely and is beloued againe of his vnfeinedly but the diuell is that Lion roaring in his inueterate hatred seeking to dishonor the one and to deuoure the other The fearefull hee affrighteth with dread of torment whence it is that Peter forgetting his profession which he made so boldly for sweareth his Sauiour euen with cursing most vnfaithfully Thus many miscarrie in time of triall they either presuming and God not assisting or they formerly seeming to be what they were not are then manifest to be as they were in deede But where by feare hee cannot make afraid he turneth his shape of a Lion roaring he would seeme a lambe lamenting when by force hee cannot winne he endeuoureth by deceit to beguile thē Satan would be a Sauiour and perswadeth Eue that following his counsell she shall be more like God then before whilest hee intendeth to make her as himselfe hopelesse of heauen If hee cannot as an Angell of hell make men ouer wicked yet in the shape of an Angell of light by a preposterous zeale hee will set them on to become ouer iust as Salomon speaketh Sometime hee doth leade men into a superstitious voluntarie worship without Scripture on the left hand Sometime to runne with nothing but pretended allegations of Scripture into by pathes of error and schisme on the right hand Thus Manasseth is against Esay 9. 20. 21 Ephraim and Ephraim against Manasseth and both against Iudah amongst vs. The Schismaticall Brownist hee snatcheth at the right hand and is hungrie the Antichristian Papist on left hand and is not satisfied What safetie to Sion It is time to see and consider We sland Right Worshipfull in the middest behold wee may matters of feare malice and iustice the iustice of God for sinne the malice of man and Satan encreasing transgression to force still iustice to wrath should wee regard lightly these things Is it enough for vs as many do no more to condemne the one side and to abhorre the other as carelesse Securitanes Farre be it from vs except we repent wee likewise shall perish Shall we leaue our standing and by stumbling at such stones of offence fall from our well doing God forbid walke we must more warily neither go Prou. 4. 27. on this side nor on that but remoue our feete from euill Aske we should for the Word promised on which if we humbly depend wee shall heare it behind vs when we are going on either hand saying Esay 30. 21. vnto vs This is the way walke in it It grieueth me much Right Worshipfull to see this breach made amongst vs losse it is to the Church gaine to the enemie and then what true good to themselues Many laugh at it some account it a matter scarce worthie thinking vpon and so few or none lament it to me hath it been iust cause of sorrow and therefore could I not lightly passe it by but in loue to such as yet abide with vs and in desire to doe my best to recouer againe mine owne whom God once gaue me I haue published these things My labour Right Worshipfull I offer vnto you as a testimonie of a neuer forgetfull remembrance with a minde hartelie thankfull for your Worships cōtinued fauours and bountifull liberalitie towards mee By your worke of mercie in the Vniuersitie was I brought vp whereby through the good grace of God I am that I am Accept therefore this I beseech you not as any recompence for how can euer a child repay a due fullie equall to parents deserts but as a continuall witnesse of my bounden seruice Our will is of God the Father accepted for the deede where there can be nothing better the like measure of mercie I am sure his children will mete vnto me In perswasion whereof with comfort already wel experienced I cease further herein to trouble you beseeching the mighty God of heauen to be with you and to blesse you after his abundant loue to the Saints in Christ elect the verie Israel of God I humblie take my leaue From Worsop in Nottinghamshire Iun. 18. Your Worships euer to be commanded in Christ Iesus RICHARD BERNARD TO THE GODLY Reader the grace of con stancie with the spirit of loue and humilitie in well doing THe troubles of the Church must affect thee A child pitieth the miserie of his mother mourneth for that which he cannot amend Hee that in such a case is carelesse is growne vnnaturall and deuoid of grace In times heretofore we reade that the Church of God was in a verie high degree vexed first with bloodie persecution then by Antichristian superstition and idolatry This caused by Antichrist who with Egyptian darkenesse obscured the veritie of God and obtruded a false word and worship vpon the Church The other by the stumbling Iewes and foolish Grecians in the first planting of the Gospell but both of the diuell The first was to keep out the truth at the beginning by afflicting bodily death the latter to deface it being brought in by mens deuices to soules damnation The extreme rage of both is abated Enemies yet must be to keepe men watchfull trials also to see our own soundnes but Satan is chained from rising heereafter to the former measure of his malice and Anti-Christs power shall neuer so preuaile as heretofore thereof perswade thy selfe The decree of God is established let men consult and intend what they please in spight of man the purpose of God shall be permanent There remaineth neuerthelesse an other mischiefe nothing lesse dangerous which is Atheisticall securitie carnall liuing vnder a generall profession in an euill peace This the Apostle foresaw 1. Tim. 3. 1 2 3 4 5. and said it should be the same Christ himselfe foretold by the example of the old world and Sodome in the daies of Noah and Lot that scarce faith should be found on the earth This euill creepeth vpon the world pleasures with peace
doe nourish it English people the instance contentions in religion breed it Vpon occasion whereof Satan suggesteth mans corrupt heart intertaineth and so becommeth the worse one offendeth and another there at stumbleth but wo is vnto both and a mischiefe ensueth thereby vnto many Other nations are full of examples and of this miserie may we also lament much sin and thereupon fearefull iudgement but little sorrow and lesse amending without greater inforcement Dreadfull daies Behold our securitie in the middest of miserie vnderstand and pray Papists on the one hand increase though their cause bee cursed The practise of their bloody intendments might make them odious and teach vs to walk more warily in vnitie but we amongst our selues do work our owne woe by vncomfortable contentions neither side yeelding the euill groweth by partiall partaking Oh that our Abrahams would somewhat yeeld a little in the smallest things and know themselues Lots also hearken to holesome counsell that both may bee vnited in peace for the Cananites are in the land Whilest the victory is striuen for the generall enemie doth win ground and Satan hath sent a new companie on the right hand lest this his contentious worke should cease to be The one sort is iustly feared and therefore as the generall enemie of many resisted the other held contemptible and therefore as base neglected or for the fewnesse despised but the little Foxes eat grapes These must also be seene vnto and said to but without rigor and bitternesse Through our silence they proclaime themselues Conquerours they challenge all and still bid battell to the whole host of Israel as if they were inuincible and had ouercome all and yer Master Gyshops booke Master Bradshawes challenge Doctor Allisons consutation certaine Ministers reioynder to Master Smith with other moe are not answered They doe offer encounter vpon certaine questions as if therein were their owne cause propounded when Brownisme is a thing differing from both Papist Protestant and Puritan so called for saith the Papist Christs ruling power is in the Pope nay saith the Protestant it is in the Ecclesiasticall gouernours Bishops nay saith the Puritan it is in the Presbyterie nay saith the Brownist it is in the body of the Congregation the multitude called the Church And in this beginneth Brownisme the first stone of that schismaticall building vpon which are laid those other errors mentioned in this booke This Reader take notice of to discerne where Brownisme beginneth They propound the reformed Churches gouernment to allure thee and our state so as they may make thee forsake it when neither this is the simple reason why they depart nor the other their cause properly wherein they stand By these they doe onely make way for such as know not their way which they haue by thēselues to come to them but the gouernement of the reformed Churches doe not they maintaine For this cause Reader that thou maiest not be deceiued hereafter either with their pretending of such trueths as be not their owne or yet with their equiuocating renunciation of Brownisme I a little one amongst others and in the presence of my Brethren not with Sauls armour but with a stone in a sling euen with my meane mediocritie haue nakedly discouered vnto thee this way If thou dost affect it before thou runne vncase it take from the Iay other birds fethers set it before thee as it differeth from all other Churches then behold it with both eyes iudge by deliberate consultation and take as thou by the word hast warrant I haue sought out and found and after my iudgement leading will I goe and not runne after affection as I am perswaded so would I haue other if I be found in the trueth if otherwise I promise not to contend for any victorie Confidence in our cause that here is a true Church of God from which wee may not make separation hath made me aduenturous and the spirituall iniurie which some of late haue done to mee more then to many hath called me hereunto They haue taken away part of the seale of my ministerie Mine owne with them may haue Instructors but no Fathers for in Christ Iesus I haue begotten them through the Gospell I wil claime them though vnnaturally and vnkindly they disclaime me in loue doe I follow and so will albeit they flee from me with hatred Friendly Reader when thou hast read this huc and crie send it away by thy approbation thereto and report the cause to other for discouerie thereof as thou shalt thinke fit If thou happily dost find any meeke ones of them in thy way rebuke them louingly intreating the Younglings gently for the Lords sake and send them backe againe For in a schisme many may be who are not therof many affect that where of they cannot iudge so are mislead yet without any intendmēt of euil The humble that are of a tender conscience are very reclaimable but the strait hearted opinionate are not so recouerable yet I hope of both for it is the Lord that worketh the will and the deed both when and as he will Thus louing Reader thou seest what I only intend how men will take it I well know not how they should I know If any thing be set downe which may any way giue offence as not seeming to be without some gall of bitternesse in the manner of handling and nothing doth touch the matter of the argument I professe as I looke for a blessing I haue not intended to abuse any mans person but to open the cause I leaue men to iudge the wise as they find the peruerse as they please This I onely craue that no man take ill any thing without iust cause and that euery one expound well a mans meaning as charitie shall leade him and right reason perswade him And so I commend thee to God Iune 18. Thine in the Lord R. Bernard THE CONTENTS of this booke I CHristian counsels tending to peace and vnitie pag. 1-20 II. Disswasions from Brownisme pag. 21. I. By great probabilities that that way is not good and they are in nūber seuen 1. The nouelty of it pag. 21. 23. 2. The agreement thereof vvith ancient Schismatikes pag. 24. 3. The ill meanes by which it is maintained viz. by abuse of Scripture and that diuers vvaies as also by deceiueable reasoning pag. 25-29 4. The vvant of approbation of the Reformed Churches pag. 30. 5. The condemnation thereof by all our Diuines pag. 30-32 6. Gods iudgement against it pag. 32-42 7. The ill successe it hath had pag. 42-44 II By Reasons vvhich are threefold 1. Taken from the euill of the entrance into that way pag. 44-47 2. From their persons so grieuously sinning in that vvay pag. 47. in condemnable vnthankfulnes to God and men pag. 48. 49. in spirituall vncharitablenesse pag. 49-65 in abusing the Scriptures pag. 65. in obstinate persisting in Schisme from all the Churches of God in the vvorld pag. 65-70 in rayling and scoffing aboue
all other pag. 70-78 3. From their opinions the matter of their profession vvhich are altogether erroneous and false as they stand and so differ in their vâ—â— from all other Churches in Brownisme diuers errors of theirs are here mentioned and the principall answered at large pag. 78. 79. 80. 82. 83. 88. 102. 109. 128. Besides these here is maintainned for truths against them 1. That our Church vvas truely constituted and from vvhich men may not make so vvicked a separation vvith such condemnation pag. 79. 109-128 162. 163-176 2. That a particular visible Church is a mixt companie pag. 87. 168. vvhere is noted hovv and vvhy such a companie are called Saints pag. 85-87 3. That popular gouernment is vtterly vnvvarrantable pag. 90-94 100. 102. 103. 4. That Tell the Church Matth. 18. 17. must be expounded Tell the Church Gouernours pag. 94-100 5. That one man is not polluted by the sinne of another pag. 103-109 6. That vve haue true Ministers of Iesus Christ. pag. 128-144 but their Ministers are not lavvfully made pag. 144. 145. 7. That our vvorship is not a false vvorship much lesse idolatrous for order it is after the Iewish seruice and warrantable in the New Testament pag. 146-150 Lastly that stinted and set prayer is lavvfull pag. â—â—2 193. CHRISTIAN ADVERTISEMENTS AND Counsels of Peace to the wise hearted and to him that is of a peaceable disposition REceiue wholesome instruction thou that readest be desirous to walke in the strait way but yet in the right way keepe measure and thou shalt hold within the compasse of a holy and godly meane Beware of superstitioÌ„ in Religion to decline on the left hand and take heede of rash zeale to runne on the right hand endeuour to bee what thou oughtest to bee though thou canst not attaine to that thou shouldest be Goe euen be no Atheisticall Securitane nor Anabaptisticall Puritane bee no carelesse Conformitant nor yet preposterous Reformitant be no neuterall Lutheran nor Hereticall popish Antichristian be not a schismaticall Brownist nor fond and foolish Familist be not a new Nouelist nor yet any proud and arrogant Sectarie to draw disciples after thee be no follower of any such beware of them all carefully But stand a constant Protestant in the ancient Catholike Orthodoxall veritie and truth Bee to God faithfull and to lawfull authoritie not disloyall To conclude hold the truth after the word and gainsay not laudable customes of the Church not against the word Be not readie to take offence and bee in like manner loath to giue offence And God shall be with thee and the spirit of life shall guide thee To further thy godlie inclinablenesse hereto consider well of these so friendly giuen Christian aduertisements and wholesome Counsels of Peace Reade good friend aduisedly I beseech thee post not on apace though thou hast a quicke apprehension to vnderstand yet take time to settle affection Some good things are soone knowne but in hei◠〈…〉 for the most part lightlie intertained whence it is that many doe onely talke of that often which not once they euer made vse of But in a word the purpose of my penning these things is to bring them into practise and therefore so reade thou deliberatly as thy will may be to performe them conscionablie Amen Loue peace and desire to hold it with God and good men yea follow after it with all men as much as is possible with holinesse Seeke the publike quiet of that established estate vnder a Christian Gouernour whether it be Politicall or Ecclesiasticall where thou art a member and by what meanes thou canst deuise not against Religion common honestie nor charitie and thus to doe I. Vphold the manifest good therin How a man ought to carie himselfe in a Christian State II. The manifest euils labour in thy place by the best meanes to haue them amended peaceably III. Beare with lighter faults for a time till fit occasion be offered to haue them amended IV. Likelihoods of euill make them not apparent euill by ill interpretation where neither the State intendeth it nor so maintaines it V. Doubtfull things take in the better part it is euer charitie VI. Iudiciously discerne betweene the abuse of a thing and that which may be well vsed lest in abhorring the abuse thou also doe vtterlie condemne the thing it selfe and the vse thereof VII Let the corruption of the person and his lawfull place be distinguished and where person and place are not so lawfull and in the proposed end not against thee wisely labour to make them for thee and make that good of them thou canst and wholly condemne not that Ministerie which a godly man may make for good IIX Paterne not a Monarchie to an Oligarchie or any other State Aristocrasie or Democrasie neither let as thou supposest the well being of a forren State make thee vnthankful for the present good thou doest enioy and to lothe thine owne being lest malcontentednes breake into contention and so thou lose that good thou hast and procure the increase of euill which thou doest dislike IX In thy zeale for Religion against corruption let the booke of God well vnderstood be thy warrant and in thy hatred against wrongs in the Common-wealth let the knowledge of the law and the equitie thereof moue thee to speake this is Religion this is reason But beware of superstition for so beginning of vncertaintie thou maist lose the fruit of thy labours and be condemned as a busie medler and contentious X. Refuse not to obey Authoritie in any thing wherein there is not to thee manifestly knowne a sinne to bee committed against God let fantasies passe be more loath to offend a lawfull Magistrate theÌ„ many priuate persons Where thou canst not yeeld there humblie craue pardon where thou canst not be tolerated be contented with correction for safetie of conscience and beare what thou canst not auoide with a patient minde The kingdome of God is not meate nor drinke but righteousnes and peace and ioy in the holie Ghost for whosoeuer in these things serueth Christ hee is acceptable to God and approued of men Rom. 14. 17. 18. I. Omit no euident and certain commandement How to auoid scrupulosity of conscience and contention in seeking for reformation imposed of God If there be nothing but probabilitie of sinning in obeying the precepts of men set not opinion before iudgement II. Let ancient probabilitie of truth be preferred before new coniectures of error against it III. Mark and hold a difference betweene these things the equitie of law and the execution between established truth generally and personall errors of some betweene soundnes of doctrine and erroneous application betweene substance and circumstance the manner and the matter betweene the very being of a thing and the well being thereof betweene necessitie and conueniencie betweene a commandement and a commandement to thee betweene lawfulnes and expediencie and betweene that which is giuen absolutelie or in some respect IV. Vse
do well euen in that particular which we obey in which men vsuallie for conscience sake inquire not into but doe rest themselues with a generall commandement of obeying lawfull authoritie so it bee not against a plaine commandement of God What therefore doth let but that a man may so satisfie himselfe in matters Ecclesiasticall The curious searching so particularly into euery thing to haue full satisfactioÌ„ hath so wrought in these daies vpon mens wits to bring distinctions that the more men seek in doubts for resolution the further are they from it Oh daies full of distractions what counsell shall I here take and giue I. Keepe al maine truths in the word How to settle a mans conscience to preuent scrupulofitie and perplexitie which are most plainly set downe anâ— are by the law of nature ingrauen iâ— euery man II. Beleeue euery collection truly anâ— necessarily gathered by an immediatâ— consequence from the text III. Follow euident examples fit foâ— thee either as a Christian or as thy speciall calling requireth IV. Auoid that which is plainly forbidden or followeth necessarily by an immediate consequence V. Intertaine true Antiquitie follow the generall practise of the Church of God in all ages where they haue noâ— erred from the euident truth of God VI. If thou suffer let it be for knownâ— truth and against knowne wickednesse for which thou hast examples in the Word or examples of holie Martyrs iâ— storie suffering for the same or the like But beware of far fetched consequents or for suffering for new deuices and foâ— things formeriy vnto al ages vnknownâ— seeme they neuer so holie and iust vnto man If yet thou doest iudge a thing commanded a sinne and not to be obeyed for thy helpe herein I. Quaere Whether that which is How a thing vnlawfully commanded may be lawfully obeyed wrongfully or sinfully commaÌ„ded may not yet neuerthelesse bee without sinne obeyed as Ioab obeyed Dauid in numâ—ring the people Then be not thou to â—lame but do what thou oughtest alâ—eit others do what they should not II. Quaere How thou dost reckon it â—uill if simplie then finde a prohibitiâ—n else Where no law is there is no â—ransgression if accidentally that is in â—he abuse that may be remoued or in â—espect of thy ignorance of the lawfulâ—esse making thee to doubt and so seaâ—ing to offend vse all diligence for reâ—olution And if it bee not a knowne sin â—o thee certainly but only by probabiâ—ties Quaere Whether probabilities of sinâ—ing How probabiliâ—ie of sinne cannot excuse due obedience to a sinfull precept Vide Pouelum lib. de Adiaph cap. 11. pag. 116. may giue thee a sufficieÌ„t discharge â—or not obeying a plaine precept and to â—eglect necessary duties otherwise both â—o God and man If yet thou doest thinke thou shalt â—ot do well albeit the Gospell may be â—eely preached thereby to yeeld so much to the euill disposition so supposed of men thinke how S. Paul valueâ— the libertie of preaching the Gospell who since the Ascension of Christ afteâ— that the Ceremoniall law was abolished when he had preached against it anâ— against Circumcision yet did checkâ— himselfe publikely and with a place oâ— Scripture for speaking as he did againâ—â— a Simonicall a false in respect of hiâ— entrance a persecuting and murdering high Priest he obserued legall rites hâ— circumcised Timothie and did not findâ— fault with things not altogether to beâ— approued so long as they were noâ— made a part of Gods worship and aâ— this hee did to procure free libertie tâ— preach the Gospell And for yeelding somewhat to meâ— euill dispositions I say but thus Quaere How it could stand with Mâ—ses How oftentimes somewhat may be yeelded to the euill disposition of men faithfulnesse to grant a bill of Dâ—uorcement contrarie to the law of Mariage contrarie to the first institutioâ— from the beginning for the very hardnesse of the peoples hearts and to prâ—uent a greater mischiefe If this happely trouble thee in doinâ— what thou mayest and oughtest that thou shalt offend many whom thou wouldest not offend I. Quaere Whether it bee an offence How we ought to carrie our selues in offences taken iustly giuen by thee or taken without iust reason of them thou not offending and they displeased the fault is their owne and thou not chargeable therewith II. Quaere Whether they be offended in respect of what theÌ„selues know or but lead by affection disliking of other mens dislike Intreate the former to let thee abound for such things in thine owne sense and shew them that herein thou mayest brotherly disagree for the later informe his iudgement if he will yeeld to reason if not then III. Quaere Whether thou art bouÌ„d to nourish vp such a one in his folly and to respect his partiall affection being more caried away with an ouerweening of some mens persons then any thing at all with the right vnderstanding of the cause If they be men of iudgement and will contend with thee be not troubled with what witte can inuent to say but what is truely spoken from the Word not by farre conclusions but by a neare consequence and plaine euidence of holy writte If thou canst answere the substance of that which is obiected let their vaine conceits or subtilties passe neither thinke that thou art ouercome or art bound to yeeld vnto them as one conuinced in iudgement because thou canst not see euery deceiueable replie to giue thereto an vnanswerable reason to take it away If ignorance make a conuiction Sophistrie be the meanes then should men be easily carried about with euery winde of doctrine There is no Heretique but hath his arguments nor any Sect but hath conceits and Satan by his Sophistrie helpeth both euen to beguile other and to deceiue themselues the more too IV. Quaere What authoritie may do Note well in things externall for outward rule in the circumstances of things and then Whether Authority commanding doth not take away the offence which might otherwise be giuen in a voluntarie act V. Quaere Whether a man should stand more vpon auoiding dislikes in priuate persons then offence to publike authoritie Whether this be not an humouring of men to encrease discontentednes rather then to endeuour to preserue wherein thou mayest the publike peace and welfare of a Christian State or Whether it were not better to crosse some mens affections without sinne to God then that otherwise thou shouldest stay the passage of the Gospel neglect most certaine duties let people perish open a gap to the enemie lose thy libertie and no whit better the Church It were better wherein thou lawfullie mayest that after the Apostles practise thou diddest become all things to all men to winne but some Studie studie saith the Apostle to be quiet follow those things which concerne peace and let me intreate thee to keepe patience within thee Vse charitie abroad attempt nothing rashly know things first rightly be zealous but iudiciously
neither speake nor write with distempered passion Let the Word bee thy warrant onely thy calling thy bound the Spirit of God thy directour godly wise thy counsellours Gods glorie thy marke truth the matter of thy trouble other mens corrections thy Schoolemaster their miscariage thy caueats thy enemies watchings thy warines in liuing and thy liuing such as ready to die with an euer holy remembrance of thy end thou shalt neuer do amisse Amen DISSWASIONS FROM THE WAY OF the Separatists as they haue principles by themselues the grounds of their separation commonly called Brownisme Probabilities against the Separatists schisme FIrst from the likelihoods so I call the first reasons that they may not * A sin vnbefitting men professing to go so farre beyond all other in puritie yet I wish it were not vsuall in them scoffe at them had I iudged them more solide arguments and great probabilities that that way is not good I. Is the noueltie therof differing from I. Likelihood all the best reformed Churches in Christendome The guides in that way with colours of the opinions of the reformed Churches and with some shewes of like practise in some things doe perswade their hearers that the one and the other differ almost nothing but if their words be true I. why will they not ioyne vnto They differ much euen in things of great moment from the reformed Churches beyond the seas else why ioyne they not with them and why doth Barrow condemne their gouernment as false them if the difference be so small Saint Paul himselfe would not neither taught the Disciples to separate from the euill disposed Iewes but only when they obstinately resisted to receiue the outward profession of Christ and did blasphemously raile on him Act. 19. 9. II. Howsoeuer they call them true constituted Churches yet are they so farre from reuerencing them therefore as Barrow calleth their way in contempt of it a sillie Presbyterie and Eldership and in hatred thereof perfidie and apostasie the building of a false Church to the Harlot a second beast Yea Barrow and Greenwood doe auouch it as new strange and Antichristian as preiudicial to the libertie of Saints to the power right and duties of the whole Church as they thinke the gouernment by the Bishops is Such as seeke that kinde of reformation he calleth wretched disciples of Caluine counterfeit reformists transgressors of the worship of God disturbers and violaters of the holie order which Christ established Their writings for it he calleth pernicious forgeries and sacrilegious prophanation of Gods holie ordinance their owne timber and stubble deuices Whatsoeuer therefore they now say except they publikely in print disclaime these opinions of Barrow and Greenwood herein they are as farre out of liking with other Churches as with ours and can like none but such as are from and after their owne deuised constitution Sithence then their owne mouthes and present practise witnesse the noueltie of their way from all the world it is â—â—euitie to entertaine a new deuice suddenly it is dangerous to forsake all Christian Churches in the world for it and it is a proud presumption to imagine themselues to see what other yet neuer saw neither can bee made to see â—y any thing they yet published viz. â—hat their deuice is the onely truth and to goe away with so peremptoric condemnation of all other Churches to be â—alse Churches for these men now liâ—ing doe call ours a false Church and Barrow you see calleth that forme of gouernment in reformed Churches a â—alse forme and the building of a false Church vnto Antichrist yea to bee the second beast what can be said more against vs II. For that it agreeth so much with the II. Likelihood See for this M. Gyfford against Brownists ancient Schismatikes condemned in former ages by holy and learned men Such were the Luciferians Donatists Nouatians and Audians And lest men might think that these are not to bee likened to the ancieÌ„t Schismatikes in respect of sound Nothing commendable in these new Schismatikes in which the ancient Schismatikes heretofore were not commended and yet of the Church condemned Vide Mornaeâ—m de Ecclesia truths which these hold and for that these be of so religious a conuersation let such vnderstand that Lucifer was banished and suffered persecution for the faith of Christ agreed vpon in the Nicene Councell So did Nouatus vnder the Emperour Maximinian It is said of the Donatists that they beleeued one and the same things that they were baptised and did baptise after one sort with the Churches of God then Of Audius it is reported by Epiphanius that he was vpright in life in faith and full of zeale towards God and can any thing more be said in commendation of any and yet neuerthelesse for separating themselues from the Churches because of corruptions they were condemned for their Schisme into which after they were fallen they persisting obstinately in the same were left of God to their particular conceits which afterwards bred further mischiefe wherein also they as willingly stood as in the former beginnings Heretikes are full of craft and subtiltie Schismatikes more plaine and of passionate affection but both wilfull in their courses as experience doth teach III. The manner of defending their opinions III. Likelihood The truthâ— needes not such ill means to maintaine it and prouing their assertions I. By strange expositions of the Scripture coÌ„trarie to the generall and constant opinion of Diuines for which one chiefe leader of the latter companie is reprehended by diuers godlie and learned men extant vnder hand writing II. By pulling and writhing the Scriptures to their opinions and alleaging many impertinently See Doctor Allisons Confutation of Brownisme in which he confuteth the Brownists description of a visible Church for which they are reproued of one who hath challenged the chiefe of the Church of Amsterdam to answere about twentie positions which another principall member amongst this latter companie hath also This note by the way that to deuise first a course in a mans head and then to Beware of this goe seeke for Scripture to maintaine it is the breeder of all heresie schisme and what not an abuse of holie truth for no lie is of the truth and it is to make the holy and blessed Spirit of God a nurse of impietie and euils a horrible sinne But to shew you that haue not obserued the deceit in their allegations of Scripture which is done diuers waies obserue these things carefully I. In quoting Scripture by the way They abuse the Scriptures and misleade the Reader thereby diuers waies that is for things comming in vpon occasion but nothing to the maine point by which to the simple they would seeme to speake nothing but Scripture when indeed the maine point considered they speak nothing lesse then Scripture as if all spake for the controuerted question when in truth it is nothing so II. By vrging commandements admonitions
conscience and yet go on in sinne wilfully and in presumption For hereof Reader take notice that this is taken as granted that whosoeuer knoweth their way directly must needes know i◠for the truth yea for the Gospel of God there is no remedie so as forsake it forsake Christ and the Gospell and in their iudgement as farre as man can see thin◠owne euerlasting saluation 3. Such as 3. Such as oppose themselues against them haue had a little taste of the way and affection to the same misled by imagined truths and by the honestie of the men for their liues and some former familiaritie had with them in an euen way which indeede are the ordinarie baits by which many are catched yet at lēgth perceiuing the falshood thereof which is called Brownisme they haue vpon good consideration deliberated and in deliberation and searching found out the errors thereof and so left them these they condemne as Apostats and what not But if they oppose against them not of hatred not of malice not of purpose to vexe them or to increase their affliction God is witnesse the Lord is iudge who wil giue sentence betweene one and another but onely to let them see their errors and to reclaime them if God be pleased and to keepe other backe then such they terme godlesse men depriued of their vnderstanding persecutors hunters after their soules and dare boldly pronounce sentence against them that they shall grow worse and worse so as men shall say God is auenged on them What a degree of deadly vncharitable censure is this Is here loue Loue thinketh no ill saith 1. Cor. 13. the Apostle loue hopeth all things loue doth nothing contumeliously II. Point which is yet a higher degree In desiring the hindrance or rather extinguishing of all the spirituall good we publikely enioy of vncharitablenes spiritual is this A most vngodlie desire as euer was heard of to haue the Word vtterly extinguished amongst vs Egyptian darknesse to come ouer vs rather then it should bee preached by such as doe not fauour their course though it be taught faithfully and that men see Gods blessing vpon the same and their liues also answerable thereunto Thus in seeking their owne glorie A wish against God Commandement the Apostles ioy and the peoples saluation and the honour of their owne way they wish destruction vnto the people who without vision perish Prou. 29. 18. They are farre from the Apostles reioycing Phil. 1. 18. and so from his spirit They are farre from the compassion of Christ who seeing the people as sheepe without a shepheard sate downe and taught them Matth. 9. 36. They be farre from his commandement willing men to seeke for the foode of life Ioh. 6. 7. not for a constitution before it Blessed is he that heareth the word of God saith he and keepeth it Luk. 11. 28. Blessed is he that readeth and they that heare Reuel 1. 3. His word he preferres before a constitution as a testimonie of his speciall loue Psal 147. 19. 20. He shewed his word vnto Iacob his statutes and his iudgements vnto Israel Hee hath not dealt so with euery nation c. And for a great curse hee threatneth a famine of his word not the taking away of a right constitution Amos 8. 11. Nay our Sauiour did not forbid or euer wish either the Scribes and Pharisies not to teach at all or the people not to heare them but reprehends the one and giueth libertie with caueats to the other Matth. 23. Aquila and Priscilla hauing heard Apollos they inquired not of what constitution hee was but wherein hee did not sufficientlie teach they did better instruct him and incourage him to the work of the Lord which was to preach by the Scriptures not a constitution but that Iesus was that Christ See the place Act. 18. 24. 28. The Disciples that went and preached Act. 8. 1. 4. stoode not vpon euery speciall point in entering so orderly vnto the worke as these men would haue it without which they hold all as nothing See verse 12. neither did the people enquire thereof but are commended for hearing and receiuing the word and for beleeuing in Christ Iesus Act. 17. 11. and 13. 43. 48. To conclude what in all the new testament is so vrged so commaunded so commended such promises of blessing annexed thereto what made so necessarie as the preaching and hearing of Gods word And what lesse talked on any where then a constitution Yet these men without this wish an ouerthrow of all and doe despise the word and holy Sacraments with vs. This yet I speake not that men may That which is the more necessarie is to be preferred before the lesse necessarie and neither of them to bee despised runne out disorderly that euery man may take vpon him to preach and expound Scripture as very weake and simple men amongst them presume to doe nor that obseruation of order is a thing lightly to bee regarded It is much to be wished that euery thing be done decently in order to Gods glorie and the Churches edification but therefore haue I thus written to magnifie the word preached as it deserueth aboue forme and fashion so it be not wholly vnorderly and not to cast off the one for want of exactnesse in the other this is for the tithing of mint annise and cummin to leaue waightier matters I speake here comparatiuely betweene constitution and preaching not that I valew a right orderly proceeding at no more worth then annise and cummin these ought to be done but at no hand for want hereof to leaue the other vndone both to the extinguishing of the truth and the increase of ignorance and also the intertainement of Poperie which some of them as hath been said would rather embrace then to returne to vs againe so great hatred is bred in them against our way and standing euen in the best things which are all one as the worst to them which they say are the deceiueablenesse of vnrighteousnesse Is this loue loue seeketh not her own 1. Cor. 13. things as these onely doe condemning all not transformed into their shape loue reioyceth in the truth but these rather in the abolishing of the meanes which only driueth away error and ignorance and vpholdeth truth Loue suffereth all things loue endureth all things but these cannot endure that we should enioy the very truth of God rather then that their way should be hindered III. And the last point of this vncharitablenes In enuying contemning and condemning the best for the best graces of God in them which is the highest degre◠of all is that they are sorie and enuious that the good things of God do prospe◠with vs yea the more religious men b◠in this way the more are they grieued which is apparent by this that Barro◠doth not more vilely abuse or raile vpon any or more blasphemously scoffe a◠the good graces of God and holy exercises in any
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
Idoâ—aters The honest conuersation of godlie men he calleth an outward shew of holinesse hypocrisie vaine glorie counterfeit shew of grauitie austernesse of maâ—â—ers and the outside of a good conscience To make vp this his sinning in a high â—egree the fruite of our ministerie our â—eaching and labouring he saith is the â—oysoning and stinging of euery good â—onscience the leauen of hypocrisie and â—uch as be reformed are Proselytes and â—ecome thereby twofold more the chilâ—ren of hel then they were before Thus â—orriblie blaspheming in saying that â—he preaching of Gods word and the â—pirits effectuall working maketh men â—he children of hell and two fold worse then before and yet he and all of theâ— if euer conuerted were conuerted bâ— those men which hee so raileth vpoâ— and by that blessed meanes which he 〈…〉 blasphemeth That he might leaue nothing vntoâ—ched he also abuseth the Vniuersities the Colledges he maketh like to the Sodomitical Monasteries and fellowship of the idolatrous Monkes and Frienâ— brethren of one birth euer by both parents that they haue euer been profess 〈…〉 and bitter enemies to Christs kingdoâ— Their exercises and orders he mockâ— at The Commencement he likens to stage play Disputers to Fencers or dogge and beare Master Vicechancelor he mocks naming him Masse Chaâ—cellor Morning prayer he saith is tâ—â— reading ouer their geare and hee thâ— readeth the Chapter he cals the Bibbâ—â— Clerke As was the worke managed so wâ—â— his managing as was the spirit of errâ—â— which inuented the one so was it him violent aboue measure carryiâ—â— him in this maner of outrage to defeâ—â— the same and disgrace whatsoeuer elâ—â— With this mans sin and spirit of proâ—hanenesse are all these in this way deâ—ed because neither hee while he liâ—ed published his repentance to the â—orld in print as he sinned in print nor â—et any of these haue declared their disâ—â—ke thereof vnto vs in publike but raâ—â—er indeede approoued thereof some â—â—ying that it was his zeale that so led â—â—m excusing his blasphemie with a hoâ—â—e grace of Gods Spirit for they â—â—eane zeale in the best sense Some â—â—ing his words amongst vs accounâ—â—ng the preaching of the Word prayer â—â—d catechising to be but a prophanatiâ—â— of the Sabbath another calleth it â—â—e deceiueablenes of vnrighteousnes â—â—luding to 2. Thes 2. Al of them by him â—â—ue increased their dislike and great â—â—ntempt of euery holie exercise and â—â—acious duetie amongst vs. Till they 〈…〉 therefore publish his repentance or â—â—ase to praise his such zeale temper â—â—emselues that way ceasing in this and to partake of his ill spirit they â—ay boast of a holie constitution but â—ee may reiect them for that kind of â—â—rsed corruption if they had no moe by their owne doctrine vntill they dâ— openlie shew amendment Lastlie their verie opinions whiâ—â— The last sin is their Schisme consisting of manie errors are the verie matter of Brownisme 〈…〉 their own inuentions vpon which the doe build their constitution and bâ— which they haue made so grieuous rend and separation The verie maiâ— and principals thereof I will set down and answered that so they may eas 〈…〉 see them to be errors if they will not 〈…〉 preiudicial to their own selues througâ— partialitie and so be blind when thâ— may see The opinions are these and such they hold and cannot denie being 〈…〉 readie auouched vnder their hands 〈…〉 as I know their assertions so will I 〈…〉 wrong them in setting them downe mislead any and that they may not uoid an answere with this to say I 〈…〉 stooke the cause The errors of the Separatists and the matter of their Schisme I. They hold that the Constitution our Church is a false Constitution I. Error I. They cannot proue this simplie by Answere â—ny plaine doctrine of Scripture and â—hat which they would proue is but only respectiuely as so and so considered and after this sort may we condemne any thing and their Church also in respect of all those things which are and â—ay truely be obiected against it See more for the answere hereto in the end of this booke II. It is against the euidence of the â—criptures which maketh the Word Matth. 28. 19. Mark 16. 15. 2. Cor. 5. 9. 11. 2. Iob 33. 23. 24. Act. 2. 14. 7. 38. and 16. 32. 33. the externall proâ—â—ssion Act. 8. 12. 37. 38. and Sacraâ—ents Matth. 28. 19. 1. Cor. 19. 16. â—he visible and true constitution of a â—ompanie so gathered and knit togeâ—her and so was ours constituted as this â—ooke doth shew and as in another Treatise ere it be long shall be plainly manifested wherein is handled the doctrine of the Church and the principles and inferences concerning the same set â—owne which is very necessarie to bee â—nowne that men may iudge better â—nd more rightly of this controuersie II. They hold our Constitution a reall II. Error â—doll and so vs Idolaters This is contrarie to the course of hâ—â— Answere Scripture neuer taking an Idoll nâ— Idolaters in any such sense I haue pâ—â— used many Scriptures and can see noâ— in that sense and Marlorat in his Eâ—â—chiridion setteth downe a Catalogue Idols mentioned in Scripture whereâ—â— reckoneth vp 47. in all and not one 〈…〉 them in this sense These men therefore as they buâ— new Churches they will also make nâ—â— sinnes as if man had not transgress 〈…〉 enough to lead him to hell But intâ— meane season they make an idoll their owne Constitution as a goddâ—â— sanctifying the Word SacrameÌ„ts Prâ—â—er people and euery thing but wiâ—â—out it the Word Sacraments prayâ—â— almes repentance faith loue yea eâ—â—rie ordinance of God is false and Idoâ—â—trous Is not this then true so as thâ—â— may as the Ephesians cried say greaâ— the Goddesse CoÌ„stitution great is Dâ—â—na of the Brownists Let none blameâ— for M. Robinson held as much before fell in amongst them III. That such as are not of a partiâ—â—lar III. Error constituted Church to wit such a 〈…〉 theirs is are no subiects of Christs kingâ—â—me I. The Scripture neuer setteth foorth Answere â—â—y of Gods people by this marke then â—â—re is a new note coyned as before a â—ew sin for new people must haue new â—â—ings If they had said that hee which â—ay and doth not ordinarilie hauing â—eanes offered him liue in a Church â—â—ghtly constituted that is in a true viâ—â—le Church of Christ doth liue out of â—â—der and offendeth God it had been â—â—ue for the godly are commanded to â—â—me out of Babylon and to ioyne with â—â—e Congregation and Church visible â—â—thered together if possiblie they can â—uk 13. 37. Reuel 18. 4. II. It is contrarie to Calath 3. 7. 9. Ioh. 3. 14. 1. Cor. 1. 1. 2. Thess 3. 15. III. What may be said of Wickliffe â—â—us Luther Bucer Melanthon and oâ—er yea of all our worthy Martyrs and 〈…〉 the people of God with vs of Lot â—â—rsaking Abraham for the world Iob so and the people in
Mordecaies time â—iding in Babylon IV. I aske whether Christs kingdome be not spirituall and inuisible aâ— so Ioh. 18. 33. and 10. 16. IV. That all not in their way are witâ—out IV. Error and doe applie against vs 1. Cor. 5. 1â— Ephes 2. 12. I. These places are meant of such â— Answere neuer made so much as an outward prâ—fession of Christ Iesus at all II. They cannot proue by the Scriâ—ture that wee are a people without they will expound this scripture phraâ—â— without by the scripture laying by tâ—â— forgeries of their owne braines III. God almightie hath witnessâ— God hath visible communion with vs and we with him allo that we are his people 1. By giuing vs his word Psal 1â— 19. 20. and Sacraments 2. By his effectuall working the by Iere. 23. 22. therefore herâ— the voice of the Son of God Ioh 25. and the words of eternall 〈…〉 whither theÌ„ shall we go Ioh. 6 3. By his most strange and mirâ—â—lous deliuerances of vs from the â—nemies of his Gospell a proâ—â— of God to his people Leuit. 26. Deut. 28. 7. Yet they regard not the mercieâ— â—â—e Lord but maintaine so stiflie this They like it that we call them brethreÌ„ but they will not so account vs. â—rosse error as they hold not themselues â—ound to admonish vs as brethren but â—â—ey may let vs alone as men without â—â—cept it bee to get vs to them as they â—ould doe euen Turkes and Iewes and â—et they like well that wee should call â—â—em brethren a strange imagination â—n they bee our brethren and wee not â—eirs What reason there is to like the â—e and to dislike the other I leaue to â—â—l men of reason to iudge V. That onely Saints that is a people V. Error â—â—rsaking all knowne sinne of which they â—ay bee conuinced doing all the knowne â—â—ll of God increasing and abiding euer â—â—erein are the onely matter of a visible â—â—urch I. This is a proper description of the Answere â—â—uisible members of Iesus Christ and â—â—cludes euen hypocrites from being â—â—e matter of the visible Church II. This makes that Dauid Iehoshaâ—â—at and the Church of God in their â—â—ies were no true matter of a Church â—r there was marrying of many wiues â—ere was the continuance of the high â—â—ces so plainly spoken against the sen Serpent vntill Hezekiahs daies wâ—â— idolatrouslie worshipped Dauid fâ—â— feare of Ioab did suffer blood all hiâ— daies to bee vnpunished contrarie tâ— Gods word and threatning Moses foâ— the hardnesse of the peoples hearts diâ—â— allow a bill of diuorcement against thâ— law of marriage If he had a dispensation from God for this so it is but is nâ—â— manifest vnto vs else here were knowâ— sinnes so Corinth being admonished yet did not amend 2. Cor. 12. 21. as alâ—â— the Churches of Asia Reu. 2. 20. 21. III. The Scriptures which they dâ—â— bring reader marke them are place speaking of inuisible meÌ„bers properliâ—â— of visible analogically or figuratiuelâ—â— as they are iudged to be or in hope theâ— may bee or shewing what men ought be as the commandements exhortaâ—â—ons admonitions dehortations and 〈…〉 proofes in Scripture declare but thâ— shew not what men are neither can thâ— be so alleaged for we cannot concluâ—â— from those places which teach how mâ— should be that therefore men are so 〈…〉 else not Gods people IV. Men are called Saints in Scriâ—ture not for soundnesse of knowledge for â—hen Christs disciples had bin no Saints who were ignorant of many things and â—o other mentioned Act. 19. 1. 2. Not for â—nternall pure affections for then S. Paul had been no Saint Rom. 7. 18. 21. Not for holie practise of their dutie alwaies Eccles 7. 22. An instance of this may be giuen in all the men of God in all ages But they are called Saints I. Because of their outward calling Why a mixt companie whereof the visible Church consisteth are called Saints â—o Christianitie as 1. Cor. 1. 1. which is â—olie and to an holie end 1. Thes 4. 7. Euen as a man rightlie called into the â—unction of the Ministerie of the Gosâ—ell though hee shew himselfe vnworâ—hie thereof yet being therein is thereâ—ore called a Minister so is it with men â—n the calling of Christianitie II. Because of the profession of faith â—n Christ who maketh all true beleeuers holy and Saints III. In respect of Baptisme by which externallie the partie baptised is to bee â—udged to haue put on Christ as Scripâ—ure phrase is Gal. 3. 27. to haue remission of his sinnes Act. 2. 39. to be parâ—aker of Christs death Rom. 6. 3. 4. Collos 2. 12. and to haue assurance of saluation 1. Pet. 3. 21. IV. In respect of the better part though the fewer by many for thus the Scripture speakes ascribing to all that which is due properlie but to some Deut. 1. 23. 24. 1. Cor. 6. 11. compared with 5. 1. 2. Cor. 12. 21. So we speake calling a heape of chaffe and wheate wheate onely not naming the chaffe though the wheat cannot be well seene for the chaffe so lees and dregges of wine mixt with wine we call wine not mentioning the lees So doth God speak of the visible Church being as all Diuines by a generall consent hold a mixt companie both of good and bad V. In respect of the visible signes of Gods fauour and his presence who promiseth to bee with his Thus Exod. 3. 5 the ground was called holy ground not that it was in it selfe holie but for the presence of God there so Ierusalem was called the holy citie Mat. 4. 5. for that the Temple was there and his word and other signes of his presence albeit it was then an odious place containing Simoniacal high Priests Scribes and Pharises hypocrites and false teachers and indeede a bloodie citie murthering Gods Saints Matth. 23. 37. VI. In respect of Gods good pleasure who lookes not vpon his Church as the particular members thereof are but as he accepteth of them therfore is it said He saw no iniquity in Iacob nor transgression in Israel Numb 23. 21. and yet if when this was spoken Israel it selfe had been looked vnto it was an ignorant vnbeleeuing and a stiffenecked people Thus we see in what respect the visible The visible Church is a mixt companie Church is called Saints not as they doe hold in this erroneous position for the visible Church as I haue said is a mixt companie I. The parables in Matth. 13. so set it forth II. Euerie visible Church of God from the worlds beginning euen all of them consisting of good and bad do manifest the truth of the parables so expounded III. The iudgement of learned and godlie Diuines both with vs and beyond the seas doe so vniuersally interpret the same when went the Spirit of God from all Churches herein to them onely Wel it were that all were Saints but that is to looke for a heauen on earth To conclude euen their Church sheweth
Matth. 8. 17. is to be â—â—pounded â—â—d the reaâ—â—ns why in authoritie were reproued for suffering holy things to bee abused Ezech. 22. 26. 1. Sam. 2. 27. 1. King 13. So in the new Testament Matth. 23. Reuel 2. 1. 8. 12. 18. 3. 1. 7. 14. No mention in these places is made of the people Therfore must that one place 1. Cor. 5. bee expounded by all these places and the whole course of Scripture and practise of Gods people from the worlds beginning and so Tell the Church Mat. 18. 17. must be vnderstood Tell the Gouernours the chiefe Officers of the Church and that it must be so expounded thus it is euident 1. Because Christ must herein be expounded either as the practise was theÌ„ or as he appointed it by giuing his coÌ„mission to some afterwards else was hee not then vnderstood neither can now be and we reade not of any that did so practise after the letter but after this exexposition Now the authoritie was theÌ„ in the chiefe Gouernours and not in the bodie of the people as appeareth in Ioh. 9. 22. 12. 42. 16. 2. And the commission was giuen to certaine men I haue declared not to all and Cloes complaint is made to the chiefe Gouernour the Apostle and not to the bodie of the people 2. Cor. 1. 11. Therefore it is rightly thus expounded 2. Our Sauiour hauing spoken in the third person Tell the Church when hee commeth to ratifie the authoritie to be committed by him to his Apostles after for the benefit of the Church hee turneth his speech to the second person not saying what it shall binde c but what you shall binde and loose to wit for the good of it c. 3. Hee speakes also of a few two or three gathered together meaning therby the officers of the Church and not al the bodie of which he would haue spoken had hee by Church meant indeede the bodie of the congregation 4. In the 19. verse he establisheth the authoritie of a few for the good of many the officers for the Church for hee saith If two of you shall agree c. whatsoeuer they that is the Church shal desire it shall be giuen vnto them where is also a plaine difference in change of the person againe betweene the officers of the Church and the Church complaining to haue things reformed 5. It is necessarie to take it here figuratiuely 1. it doth agree to the practise of the Iewish Church from whence it is held that the manner of gouerning in the Church is fetched 2. For that as you haue heard it agreeth to Christs commission giuen 3. For the other reasons before going and the rest following 4. For order sake and to preuent confusion for as the prouerbe is That which is all mens is no mans whereupon ariseth great carelesnesse in seeing vnto such things as are all mens in publike as experience teacheth both in Church and Common-wealth yea by it pride and thereupon contention insueth 5. To auoide the absurdities which else would necessarily follow out of the text if the word Church should not be expounded figuratiuely First because then all the whole Church must speake to the partie offending for it is said if hee will not heare the Church by which it is plaine that there by Church is meant such as must speake to the partie how can hee else heare But the whole Church cannot speake ioyntly that were confusion contrarie to the commandement 1. Cor. 14. 40. nor seuerally one by one for then women must meddle in the Church censures speak in the congregation which is contrarie to 1. Cor. 14. 34 for they bee members of the Church and it is not the whole Church without theÌ„ and yong youths children and seruants and if these are not to bee vnderstood by the Church then necessitie compelleth to take the word figuratiuely the part for the whole and if one part may be left out why not another and so leaue out many vntill the principall and chiefe of the congregation be taken who are chosen by the rest and may well bee the mouth of the rest and stand for the whole Church Secondly for that in the 19. verse our Sauiour should then crosse himself who giueth to two or three that is to a few the authoritie which belongeth vnto all for it is not enough that two or three agree to a thing where all haue a right but that all or at the least most should yeeld their consent and approbation to the thing that is to be determined Sixtly if the word Church bee not taken here figuratiuely then it followes first that the Corinthians offended being al commanded to deale with the incestuous person 1. Cor. 5. 13. and yet but some of them did proceede against him 2. Cor. 2. 6. Secondly the Apostle S. Paul should offend who vpon the complaint of Cloes house did not waite for the Churches consent but of himselfe absent from them considered of the matter iudged of it and determined what to bee done for it is said I haue determined already vers 3. and commands his sentence to be executed there in the open congregation Thus we see the figuratiue speech good and warrantable Christian Reader with reason be satisfied Seuenthly this is the iudgement and the practise of all reformed Churches And let not men maruell that the officers should be called the Church for first it is no vnusuall speech to put the name of the Act. 15. 3. whole vpon the part and this to bee taken for the whole Secondly a companie no where is called in all the new Testament a Church Christian families excepted but then wheÌ„ they haue their officers otherwise they are called beleeuers disciples but not a Church but Note this place Act. 15. 22. 23. only in Act. 14. 23. by anticipation as heauen and earth are so called before they were Gen. 1. 1. Therefore if the officers giue to a companie the denomination of a Church what great maruell is it that by Church may be meant the Officers or Gouernours Thus wee see the truth contrarie to their assertion plainly prooued which cannot be wrung from me but only by obiecting certain incoÌ„ueniences which Certaine Ministers haue answered master Smith herein who hath their answere which he hath not answered againe as yet would follow hereupon to the hurt of the Church But such peremptorie assertions and of such consequents as they are now made euen the matter of saluation or damnation are not to be maintained with deceiueable conclusions so I call them for that men not warie may be easily mislead by them neither can an absurditie dissolue an argument nor inconueniences whatsoeuer ouerthrow the truth of God It is not for man to dreame of making better in any sort the way of the Lord which he hath set downe let the inconueniences and discommodities which man can imagine thereupon insue how many or of what sort soeuer but whilest these men doe
must win men to God must it therefore hence bee concluded that Ministers in England doe conuert as priuate persons extraordinarily Seeing now there is first no extraordinarie calling and secondly the Ministers are in their office as publike persons therefore they doe conuert as ordinarie publike persons To open the cause more plainely that all men may see what Ministers are the true Ministers of Christ and of the Church the spouse of Christ and what Christ doth and the Church in a Ministers ordination I will shew them 1. What the Lord himself doth wherin the Church intermedleth not 2. When the Church taketh at the Lord what she doth 3. How a Minister may approue himself to God to the Church 4. What the Lord againe doth to confirme him 5. The communion between the Pastor and the flocke how hee is to behaue himselfe towards them how they ought to carrie themselues towards him I. The Lord onely ordaineth offices He only ordeineth offices in his Church 1. Cor. 12. 5. 28. diuersitie of administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one Lord hath ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Church cannot do Iesus Christ both Lord and King doth it the Husband and not the wife II. The Lord as hee ordaineth offices He onely distinguisheth offices so he distinguisheth them one from another 1. Cor. 12. 14. 27. 28. This disposition is of the Lord that one may not intrude into the office of another but euery one in office attend and waite vpon his owne office Rom. 12. 6. 7. 8. III. The Lord onely prescribes the He onely describeth the duties in these offices duties to bee done in euery distinct office as he only ordaineth the offices and seuereth them himselfe therefore is it that as there bee diuers members Rom. 12. 4. 5. so are there diuersitie of gifts for such diuersitie of offices Rom. 12. 6. 1. Cor. 12. 4. 6. 8. 9. 10. 11. IV. The Lord as hee ordaineth functions He only qualifieth men thereto distinctions of them and seuerall duties in them so hee onely qualifieth men to these functions and none can do this also but God alone 1. Cor. 12. 4. 5. 11. the same Lord one and the selfe same 6. 1. 2. 〈…〉 7. spirit Therefore is it that God saith hee will and doth send them his Prophets and willeth them to pray him to send foorth labourers Matth. 9. And this is when 1. he furnisheth them with fit gifts 〈…〉 gifts to discharge the function as aptnes to teach in a Pastor wisedome to rule in a â—â—m 3. 24. Gouernour c. The trueth of this is plaine 1. Because Christ saith as his father sent him so doth hee his Disciples Ioh. 20. 21. Now he was furnished with gifts fit for his office 2. As the Lord did with rearing vp his Tabernacle so will hee doe with such as build his Church Exod. 31. 1. 2. 3. The example of his dealing with his Apostles whom he indued with gifts and would not let them go foorth before Mat. 10. 1. Luk. 24. 45. 49. Act. 1. 4. 8. 4. The description set down to trie ordinarie officers by 1. Timoth 3. Titus 1. 7. 8. 9. doth shew that God will send men answerable thereto II. He bestoweth with his gifts holy â—â—th graces graces 1. A godly desire to enter into the Ministerie only to doe the office of a Minister 1. Tim. 3. 1. 2. In the execution of the functioÌ„ besides knowledge he moueth his Minister to haue compassion to a poore sinner as Christ had Matth. 9. 36. Esa 61. 1. 2. 3. to haue true loue to the godly as Christ also had Luk. 13. 34. and to haue true zeale of Gods glorie because of the obstinate claiming boldly Gods right of them and freely denouncing iudgements against their obstinacie as Christ did Matth. 23. 23. and the Apostle Act. 8. vers 21. 22. III. He worketh holinesse in them to leade a blamelesse life to adorne their profession and ministerie as they ought Tit. 2. 7. And this is the calling of God Note these things well you miserable blind Leaders of the blind and this is the internall materiall and substantiall part and matter of a true Minister sent of Iesus Christ which calling in some degree and measure must bee had before any man can truely saie that the holy Ghost moueth him to this calling to be a Minister of Christ to his Church The Church must separate whom only What the Church is to do the holy Ghost calleth Act. 13. 2. and therfore by the booke of Ordination is a question to bee asked of the partie to be admitted touching his inward grace and also examination appointed for triall of his outward gifts Therefore here come in the actions of the Church which are in comparison of the former onely circumstantiall and formall Circumstantiall by electing such and such persons to this or that office in this or that place formall when shee ordaineth one according to the rule of the word and manner of ordination there set downe Here note that the Lord doth make Ministers either extraordinarily by his immediate calling as Apostles were or by an extraordinatie instinct of his Spirit as Philip became an Euangelist and this without the Churches approbatioÌ„ But the Church cannot make a Minister lawfully without Gods sending that is without his measure of gifts for the Ministerie This is to bee taken notice of that wee may vnderstand how much more the calling of a true Minister depends vpon God then vpon the Church which Churches calling is yet necessary to the outward and ordinarie making of a Minister which stands in three things The Church is to obserue three things in the calling of Ministers I. The ground which is to admit of such an one onely as God hath appointed as nie as possibly may bee and the Church able to discerne For albeit the Church hath not to doe in the Lords former actions yet God hath to doe in the Churches alwaies who by his word and Spirit if she will follow the same pointeth them to such a one as he hath called neither ought the Church to admit of any but such as are indeede so qualified 1. Because Ministers are If Gouernours Ecclesiastical would take heede hereto they should haue lesse sinne Patrons should not sacrilegiously choose blind Guids nor the people be miserablie sterued by theÌ„ 1. Tim. 5. 21. 22. Christs Ambassadors and not the Churches 2. Cor. 5. 20. 2. The Church is to pray to Christ to send Ministers Mat. 9. Now he himself sendeth none but such as he qualifieth Ioh. 20. 21. 22. 3. The Lord commands such to be made 2. Timoth 2. 2. and 1. Tim. 5. 21. 22. Lastly thus did the Church in the election of Matthias Act. 1. 23. 24. If any be admitted of the Church and not first called of God hee is the Churches Minister and not Christs Christs Minister is as a perfect childe
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
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
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
visible Church and baptised Act. 8. 13. So the Church of Pergamus though it had grosser defects and corruptions in it then we haue any yet because it kept the name of Christ and denied not his faith was still called the Church of God Reuel 2. 12. 15. The description of a Church which they giue in the 67. page of their collection of letters and conferences viz. that it is a companie of faithfull people that truly worship Christ and readilie obey him is vtterly vntrue if it bee vnderstood as needs it must of the visible Church For if euery one that the Church may account a visible member be trulie faithfull how is our Sauiour to bee vnderstood when he cōpareth the Church or the ministerie thereof to a draw net which being cast into the sea gathereth as well that which must be cast away as good fish Matth. 13. 47. 48. and to a field wherein the diuell doth as busilie sow tares as the Son of man doth good wheate Matth. 13. 37. 39. How shall that difference stand which the Scripture maketh 1. Sam. 16. 7. Act. 15. 7. 8. betwixt the Lords iudgement and the iudgement of man if men may not account any to be members of the Church by their outward appearance and profession vnlesse they know them to haue true faith which thing the Lords eye only is able to discerne Thirdly we hold and teach maintaine 3 We hold and teach all truthes fundamentall against all Heretickes and aduersaries euery part article of Gods holy truth which is fundamentall and such as without the knowledge and beleeuing whereof there is no saluation Our Confessions Catechismes Articles of religion published and approued of in our Church may perswade all indifferent men of this Yet was not H. Barrow ashamed to write in the tenth page of his Discouerie That all the lawes of God both of the first and second Table are here broken and reiected both of the Ecclesiasticall and Ciuill estate and of euery particular person in both all things being innouated in both according to the lustes and pleasures of men the law and word of God being quite reiected and cast aside And in the 212. page of their refutation of Master Gyfford they haue these words We hold that you haue poysoned all the fountaines of sincere doctrine and peruerted the whole Testamēt and turned away the practise thereof by your damnable false Expositions yea that you teach not one point sincerely And in the 162. page of his Discouerie They are made so contrarie one A lying Spirit vnto another as it is an impossible thing to finde two of them of one minde yea or any one of them constant in that hee affirmeth they know not the doctrines euen of the beginnings of Christ. Adde hereunto Henrie Barrows words in the 12. and 13. pages of their collections of letters and conferences We wil not giue any answere to these speeches but onely desire the Christian Reader to consider whether euer Gods Reader consider well and the Lord giue thee vnderstanding to discerne of spirits Spirit taught any to write so slanderously not only against a whole nation the conuersion whereof they pretend to seeke but against the blessed truth of God and how vnlikely it is that they should be in the right way whose chiefe Leaders were guided by such a spirit that they should be the Lords building whose first founders and master builders had either so small skill or so bad a conscience Do wee not hold all the same bookes of Canonicall Scripture which they themselues hold Do wee not reiect out of the Canon of the Scripture all which themselues account Apocryphall Haue they any translation of holy Scriptures besides ours Do they themselues beleeue or reach otherwise in the article of the holy Trinitie of iustification or predestination then we do Hath euery member of their assemblies receiued that spirit whereby they are led into all truth as H. Barrow pag. 167. of his Discouerie affirmeth and is there not any one amongst vs that hath not quite reiected the whole word of God not any one that knoweth the doctrines euen of the beginnings of Christ Wee know no better way to conuince them in this then by appealing thus vnto their owne conscience which wee are sure will take our part against them Now this reason also is strong to Which none can do but the true Church proue vs a true Church for although the bare letter of the Scripture may bee found amongst the Iewes and Papists and other Heretikes yet was there neuer any other people that held maintained the true sense of the Scripture in all points fundamentall but onely the Church of God wherunto only this title belongeth to be the pillar ground of truth 1. Tim. 3. 15. Wherein wee desire Note this the Reader to consider that a people may bee the true Church though they know not nor hold not euerie truth contained in holy Scripture but contrarily hold many errors repugnant to the Scriptures yet hath H. Barrow affirmed in the 167. page of his Discouerie Then is not he nor his followers the true Church and people of God for they maintaine errors amongst themselues obstinately and do grossely speake vntruths against vs now Gods Spirit is not lying 1. Ioh. that to the people of God and euery one of them God hath giuen his holy sanctifying Spirit to open vnto them and to leade them into all truth Whereby it is euident that he would haue none to be accounted the people and Church of God who either know not or practise not euery truth contained in the Scriptures In which opinion see I pray you how many grosse and dangerous errors are contained First that to euerie inferiour member in the Church there is as much reuealed as to the Pastours and chiefe members whereas the Apostle affirmeth Rom. 12. 3. Ephes 4. 7. 16. Colos 2. 19. that the holy Ghost is giuen to euery member of the bodie of Christ not equally but proportionally as the place which it occupieth in the bodie doth require Secondly that the promise mentioned Ioh. 16. 13. was made to euery member of the Church which in the last words of the verse appeareth plainly to be peculiar to the Apostles Thirdly that the Church cannot erre so neither were the Corinthians rightly called the Church of God when they iudged corruptlie of fornication and of the resurrection neither they of Pergamus when the doctrine of Baalam was maintained amongst them neither was Paul nor the rest of the Apostles true members of the Church who though in the exercise of their Apostolicall function they could not erre yet knew but in part and in many things were subiect to error 1. Cor. 13. 9. Another strange opinion is maintained in the 156. and 157. pages of their Discouerie viz. That euerie trueth contained An error full grosse with slanders and lies in the Scripture is fundamentall For
although we affirme not as he there slandereth vs that some part of the Scripture is more holy more authenticall or more true then other yet doubt we not to say that some parts are of more vse and more necessarie for men to know then other some Else why doth the holie Ghost giue speciall commendation to some parts more then he doth to other as a Song of Songs Why Cant. 1. 1. 2. Tim. 2. 11. Titus 3. 8. doth hee vse speciall Art in setting downe some parts rather then in other as Psalm 111. and 112. and 119 Why doth he as it were make proclamations and solemne Oyesses before some and not before other as Mark 4. 3. 1. Tim. 1. 15. and 4. 9. And although we doe not hold as they falseslie charge vs Still false accusations in the forenamed pages of their Discouerie that some parts of the holy Scripture are of small moment superficiall needlesse and of no necessitie and such as may be altered and violated without any preiudice and danger to the soule and much lesse that a man who hath obstinately continued in the transgression of some parts and openly taught the same vnto others may be vndoubtedly saued though hee die without repentance But on the contrarie we beleeue and teach that there is no part of holie Scripture which euery Christian is not necessarily bound to seeke and desire the knowledge of so farre foorth as in him lieth yet dare wee not call euery truth fundamentall that is such as if it be not knowne and obeyed the whole religion and faith of the Church must needes fall to the ground For we make no question but that both the penitent Theefe that was crucified with Christ and the Eunuch euen then when hee was baptised by Philip were in the state of saluation though they could not chuse but be ignorant of many truths in religion The only fundamentall truth in religion is this That Iesus Christ the sonne of God who took our nature of the Virgine Mary is our onely and all sufficient Sauiour For first they that receiue this truth are the people of God and in the state of saluation they that receiue it not cannot possibly be saued Matth. 16. 18. Mark 16. 16. 1. Ioh. 4. 2. Coll. 2. 7. Secondly there is no other point of religion necessarie otherwise then as it tendeth necessarily to the bringing vs vnto or confirming vs in the assurance of this one trueth Ioh. 20. 31. Ephes 2. 20. Hebr. 13. 8. 1. Cor. 2. 2. And therefore when the Apostle saith Ephe. 2. 19. 21. that the Church is built vpon the foundation of the Prophets and Apostles his meaning is not to call euery thing contained in their writings the foundation of the Church but that this foundation which we haue spokeÌ„ of is there to bee found and hath witnesse from thence and that all the writings and doctrine of the Apostles and Prophets doe bend vnto stay and rest vpon this one truth as the walles in the building doe vpon the chiefe corner stone Lastly al the knowne Churches in the All reformed Churches giue testimonie vnto vs. world acknowledge our Church for their sister and giue vnto vs the right hand of fellowship This H. Barrow and Iohn Greenwood denie in the 14. page of their Refutation but they name not any one Church that maketh question of vs. Indeed some of them affirme that we want some parts of the discipline which we haue not yet as they thinke so thoroughly receiued as wee should haue done but whether wee were the true Church or no neuer was there yet any reformed Church that made question Yet are they well acquainted by our bookes by the report of such as haue trauelled from hence and sundrie other waies with our doctrine and Liturgiâ—â— Neither doe they only forbeare to shew their dislike to vs or are content to preserue societie with vs which happily through humane infirmitie they might doe vpon sinister respects though they approued not of vs in their iudgement but they doe also hold and teach that what people soeuer hath so much as we haue is the true Church though their wants be as great as ours are iudged to be Now when we alleadge for our selues Which strongly argueth that we be the true Church the testimonie of the Churches we doe not thereby as these men fondly conclude in that 14. page of their Refutation make the words of men the foundation of our Church nor doe we vse this as our only or chief defence whereby we seek to approue our selues either vnto the Lord or to the consciences of his people but such an argument wee hold this to be as in the due place hath much force in it and as God himselfe hath sanctified for a principall helpe in the deciding of controuersies in this kinde The Apostles vse to alleage it as a matter of comfort to theÌ„ whom they write vnto that the Churches of Christ do salute theÌ„ Rom. 16. 16. 1. Pet. 5. 13. that they were famous and had the testimonie and good report of the Churches Rom. 16. 19. 1. Thes 1. 7. 8. 3. Ioh. 6. 2. Cor. 8. 18. 19. 23. 24. S. Paul though hee receiued not his calling either from men or by men Gal. 1. 1. nor was any whit inferiour to the chiefe Apostles 2. Cor. 11. 5. yet doth hee alleage for the credit of his ministerie that three chiefe Apostles approued him and gaue to him the right hand of fellowshippe Gal. 2. 9. yea hee sought also their approbation and feared that without it hee should haue runne in vaine Gal. 2. 2. And which is yet more hee seeketh to winne commendation and credit euen to those orders which hee by his Apostolicall authoritie might haue established by the example and iudgement of other Churches 1. Cor. 7. 17. and 11. 15. and 14. 33. 16. 1. If these Churches that were planted by the Apostles themselues might take comfort in the good opinion that other Churches had of them may not wee much more If the ministerie of Paul and the orders hee prescribed to the Church receiued further credit with the people of God by the approbation of other Churches shall not the testimonie of all other reformed Churches giue some credit to the ministerie and orders of the Church now The doctrine word of God though to speake properly it receiueth authoritie only from it selfe and the Spirit of God yet hath it euer been the rather receiued by men for the testimonie that the Church hath giuen vnto it So our Sauiour saith that Wisedome is iustified of her children Mat. 11. 19. And although he affirmeth that he receiueth not the record of man Ioh. 5. 34. yet in respect of the saluation and good of men hee iudged it necessarie that Iohn Baptist should giue testimonie vnto him Ioh. 1. 7. 8. and 5. 33. 34. Now if this one thing furthered the damnation of the vnbeleeuing Iewes that they would not heare nor receiue
Christ though testimonie were giuen vnto him by one whoÌ„ they knew to be sent of God shall not this Great pride is it and obstinacie to dâ—spise the voice of all the Churches of God in the world further the condemnation of these men that they refuse to heare and receiue vs though we be commended to them by the testimonie of so many Churches Some cases there are wherein wee are commanded to seeke for the iudgement of other Churches and to account it as the iudgement of God Else why did the Church at Antioch in a questioÌ„ that could not be debated at home seeke to the Church at Ierusalem for helpe specially seeing they had two such excellent men with them as Paul and Barnabas whose iudgement they might safely haue trusted vnto Acts 15. 2. Saith our Sauiour to any particular congregation of the faithfull in our owne land that Whatsoeuer they binde on earth shall be bound in heaueÌ„ Mat. 18. 18. and saith hee it not also to the Churches of other nations Shall he be accounted as a Heathen or Publicane that will not regard the iudgement and censure of that particular congregation whereof hee is a member and shall not they much more Matth. 18. 17. Those of the separation to be held of vs as Heathen and Publicans be so accounted that despise the iudgement of all the Churches Must the spirit of the Prophets be subiect to the Prophets amongst whom they liue 1. Cor. 14. 32. and must not both people and Prophets of a particular Church be subiect to the iudgement of all the Prophets and Churches in the world The abilitie to trie and discerne the spirits and doctrines of such Teachers as arise in the Church is such a gift as the true Church neuer wanted 1. Ioh. 4. 1. Reu. 2. 2. neither could it be the pillar and ground of truth 1. Tim. 2. 15. if it should be ignorant of a truth so necessarie to the saluation of men as this is viz. What people is to bee accounted the true Church of God If God hath giuen his Church power to iudge and pronounce of a particular man that he is in the state of saluation and that so infallibly that hee hath promised to ratifie in heauen the iudgement which the Church in this case shall giue vpon earth Mat. 18. 18. hath hee not much more made his Church able to discerne and pronounce of a congregation or people that it is a true visible Church which is a matter of no such difficultie as the other So that to conclude though these men make so light account of the iudgment and testimony of other Churches as if the word of God had come out froÌ„ them or vnto them only 1. Cor. 14. 36. or as if they themselues were better able to iudge of vs then all the godlie learned in the world besides yet do we take much comfort and assurance from hence that wee are the true Church of God The first obiection against the whole body of our Church that it was not rightly constituted The first thing they obiect against the whole bodie of our Church and of our parish assemblies is this That it was not gathered by such meanes as God in his word hath ordained and sanctisted for the gathering of his Church For faith H. Barrow in the 10. page of his discouerie all this people were in one day with the blast of Queene Elizabeths trumpet of ignorant Papists and grosse idolaters made faithfull Christians and true professors And in the 3. page of that Epistle to the Reader which they haue prefixed to their refutation of M. Gyfford they haue these words Where such prophane multitudes were all immediately from publike idolatry at one instant receiued or rather compelled to be members of this Church in some parish or other without any due calling to the faith by the preaching of the Gospell going before or orderly ioyning together in the faith there being no voluntarie or particular confession of their owne faith and duties made or required of any who can say that these Churches were euer rightly gathered or built according to the rules of Christs Testament To all that they thus obiect against But this cannot warrant their separation our first gathering this answere wee giue First that we might lawfully bee accounted a true Church though it could Because the knowledge of this is not necessarilie required to be stood vpon not appeare that wee were at the first rightly gathered For euen as the Disciples might bee well assured of Christs bodily presence amongst them when they saw and felt him Ioh. 20. 19. 28. though they could not haue discerned which way or how hee could possiblie come in so may we esteeme them a true Church of whose present profession and faith we are well assured though wee cannot see by what meanes they were first gathered Else may wee still doubt whither Melchisedech and the families of Iob or Cornelius were true Churches and members of the Church because we cannot find how they were first gathered and conuerted neither indeede can wee see by what commandement in Gods word wee are required to examine how they were gathered and made a Church of whom wee are now certainly perswaded that they were a Church Nay we find good warrant in the Word to the contrarie For wee read of many who hauing by that they heard and saw perceiued euidently that a people was the Church of God did ioyne themselues willingly vnto them without inquiring how they were gathered and conuerted as Abraham to Melchisedech Rahab to Israel the Eunuch to Philip the Iaylor to Paul Silas Secondly wee might be rightly gathered Secondly because meÌ„ may be brought otherwise to the outward profession then by the meanes which are most ordinary to the societie and fellowship of the visible Church by other meanes theÌ„ by the preaching of the Gospell for proofe whereof wee alleage first their owne iudgement and opinion which how vnsound soeuer it be yet hath it force enough to stoppe their mouthes namely that men may be wonne to the true faith of Christ not only extraordinarily but euen ordinarily also by other meanes then the publike and ministeriall preaching of the Word For if seuerall members may bee conuerted without this meane may they not much rather without it bee gathered together and made an assembly Secondly admit there were no other meane whereby a man could bee soundly conuerted but only preaching yet it is euident that by some other meanes men may lawfullie bee brought to an outward profession and so be made a visible Church Many in the daies of Christ beleeued that is were prepared to heare and beleeue and did also so follow him and professe theÌ„selues his Disciples that no man could without sinne haue denied them to bee members of the visible Church who yet were not all drawne by his word but some by his miracles Ioh. 2. 23. 25 some by the report they
heard of him Ioh. 4. 39 some by the desire they had to bee fed by him Ioh. 6. 24. 26. Since Kings became nursing Fathers and Queenes nursing Mothers to the Church their lawes haue been meanes to bring men to the outward societie of the Church and the parable proueth that men may bee compelled to come Luk. 14. 23. Now as many hearing of the same of Iohn Baptist and of Christ came to them and so were conuerted by their preaching so many that for feare of law were first brought to the Church outward profèssion of the truth haue bin and are effectually conuerted by the ministerie of the word Thirdly Our Church was gathered by such meanes as God appointed Thirdly our Church was gathered by the preaching of the word For the first conuersion of our land to the faith of Christ was by preaching of the Gospel as is manifest by the testimonie of the best approued histories Since that time many haue from age to age been called by the same meanes as by the ministerie of Master Wickliffe and such like For proofe whereof this may serue that in most of the Kings daies there haue been some which haue indured martyrdome for the truth These secret ones did gather other secretly so long as persecution continued and shewed themselues openly when libertie was granted In the daies of King Edward great numbers were by preaching so effectually called that in Queene Maries raigne many simple men and women were able to manifest the truth against the learnedst Papists and to seale it with their blood Besides them there were sundrie secret congregatiōs in many parts of the land all the daies of Queene Mary which gladly receiued and openly professed the Gospell offered to them by publike authoritie at her Maiesties entrance to the Crowne If it be said that they ceased Obiection to be the true Churches of Christ because they ioyned themselues and became one bodie with such as were newly come and that not of conscience but for feare only from idolatrie Wee Answere answere that they rather that had fallen from the Gospell in Queene Maries daies were moued by Queene Elizabeths proclamation to ioyne themselues vnto them that had stood faithfully all that while Neither is it truly said of Another vntruth of theirs them that in one day by the blast of her Maiesties trumpet at the beginning of her raigne all sorts of men were drawne to a profession of the Gospell without any further meanes vsed For before any were compelled to the profession of the Gospel which was not til the Midsommer after her Maiestie came to the Crowne there were not onely many Commissioners sent into all the parts of the land that might deface all the monuments of Idolatry but sundry Preachers also that in the daies of Queene Mary had receiued approbation and exercised their ministerie in some of the best Reformed Churches beyond the seas did by their doctrine both keepe them whom they found conuerted in the profession of the truth and called many others Of which number wee may reckon Master Knox Leuer Gilbie Sampson Whittinghā Goodman and sundrie others And there are daily many added to the Church by no other meanes then by the ministerie of the word preached So that if this were a good reason against many other particular mēbers or whole assemblies yet can it not iustifie a separation from all seeing wee haue many that by the preaching of the Word were conuerted and gathered Fourthly this being prooued that Fourthly Though the meanes vsed for the gathering of our Church had not been sufficient for the first calling of a people to the saith yet were they sufficient to recall the people that had fallen from the faith which formerly they professed there was a true Church in this land before her Maiesties raigne the question must not bee whether the meanes shee vsed were the right meanes for the first calling and conuerting a people to the faith but whether she tooke not a lawfull course for the recalling and reuniting of her subiects vnto those true professors whose fellowshippe they had forsaken This was the course that Iehosaphat tooke 2. Chron. 17. 7. 9. who to gather the Church who was decaied sent Preachers into sundry parts of his Kingdome and appointed Noble men to accompany and assist them by countenancing their ministerie and compelling the people to heare them This course also did Iosiah take who hauing abolished idolatry compelled all his subiects to the seruice of the true God 2. Chron. 34. 33. Thus did Asa vse his authority in commanding Iudah to seeke the Lord and to doe according to the law and the commandement 2. Chron. 14. 4. and threatning them with death that should refuse 2. Chro. 15. 13 So did Ezechias by his proclamation bring diuers of Israel to Ierusalem who were before separated from the Church of God 2. Chron. 30. 11 12. Fiftly where as they say that at the Fiftly though the solemne couenant to renounce idolatrie and to cleaue to the truth be not absolutely necessarie yet was that also required and performed in our first gathering beginning of her Maiesties raigne the people should haue been required by solemne othe and couenant to renounce idolatrie and professe faith and obedience to the Gospell after the example of Asaes reformation Wee answere first that if it had been absolutely necessary to the being of a Church that there should bee such a solemne couenanting by othe to renounce idolatrie this course should haue been taken in that reformation which Iehosaphat and Iosiah made as well as in that of Asa Secondly euen as where that othe was taken the people were Gods true Church before the time of that othe and couenant so may our people be For the couenant made and the othe taken by Asa wee reade was made and taken in the 15. yeere of his raigne 2. Chron. 15. 10. 12. when yet his subiects were the true Church of God long before 2. Chr. 14. 2. 4. 2. Chron. 15. 17. and 15. 9. Thirdly there be diuers Congregations in our land which in the beginning of her Maiesties daies and since haue publikely professed their repentance for their former idolatrie and promised to imbrace and obey the trueth as it is presently established as in Couentry Northampton and some other places Yea we doubt not to affirme that the whole land in the Parliament held in the first yeer of her Maiesties raigne did enter into a solemne couenant with the Lord for renouncing of poperie and receiuing the Gospell The second thing they obiect against The second obiection against the whole bodie of our Church is that it vseth a worship of God that is polluted with the writings of men as read stinted prayers c. the whole body of our Assemblies is this That they communicate together in a false and idolatrous outward worship of God which is polluted with the writings of men viz. with read stinted prayers homilies catechismes and such like which in the 244. page of their refutation they call the smoke of the bottomlesse pit To this second obiection wee giue this answer First it is euident by the word that But this reason cannot warrant their separation for First stinted and set forme of words is lawfull in ordinarie praier the Church hath vsed and might lawfully vse in prayer and Gods worship a stinted and set forme of words For we finde a forme of blessing the people prescribed to the Priests Num. 6. 23 24. a forme of confession to bee vsed at the bringing of the first fruits to the Temple prescribed to the people Deut. 26. 3. 15. a Psalme appointed for the Priests and Leuites to vse euery morning Psal 22. 1. as Tremel interpreteth the title of the Psal sheweth another to be vsed euery Sabbath day Psal 92. So in the thanksgiuing vsed at the bringing home of the Arke vnto the place prepared for it by Dauid the Church tied themselues to the verie words of the 105. and 96. Psalmes as in 1. Chro. 16. 8. 36. Neither would our Sauiour haue said to his Disciples Luk. 11. 2. When you pray say thus Our Father which art in 〈…〉 if it had not been lawfull for vs in making our petitions vnto God to vse those very words which are there prescribed Now to that they obiect against Obiection this that wee neuer reade the Apostles did vse this prescript forme of words in praier We answere that it is Answere absurd to reason negatiuely from examples of men against that which God hath in his word so expresly either commanded or permitted for wee may as well reason thus We doe not reade that the Apostles or the Church in their time did baptise infants therefore infants were not then baptised or thus We doe not reade that the Apostles did pray either before or after they preached therefore they did not or thu◠Saint Paul did not marie nor take maintenance from the Corinthians therefore he might not lawfully haue done it The most Psalmes that Dauid made as they were committed to the Churchmusitions that in singing them were