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 [Page 22] be true; I. why will they not ioyne vntoThey 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 [Page 23] 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 [...]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 [...]y any thing they yet published, (viz. [...]hat their deuice is the onely truth) and to goe away with so peremptoric con­demnation of all other Churches, to be [...]alse Churches: for these men now li­ [...]ing doe call ours a false Church, and Barrow you see calleth that forme of gouernment in reformed Churches, a [...]alse forme, and the building of a false [Page 24] 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 anciēt Schismatikes, in respect of soundNothing commendable in these new Schismatikes, in which the ancient Schis­matikes heretofore were not commen­ded, and yet of the Church condemned. Vide Mornae­ [...]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 [Page 25] 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 truth [...] needes not such ill means to maintaine it. and prouing their assertions: I. By strange expositions of the Scripture, cō ­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 [Page 26] first a course in a mans head, and then toBeware of this. goe seeke for Scripture to maintaine it, is the breeder of all heresie, schisme, and what not? an abuse of holie truth: for no lie is of the truth, and it is to make the holy and blessed Spirit of God a nurse of impietie and euils: a horrible sinne.

But to shew you, that haue not ob­serued the deceit in their allegations of Scripture (which is done diuers waies) obserue these things carefully.

I. In quoting Scripture by the way,They abuse the Scrip­tures, and mis­leade the Rea­der thereby diuers waies. that is, for things comming in vpon oc­casion, but nothing to the maine point: by which to the simple they would seeme to speake nothing but Scripture, when, indeed the maine point conside­red, they speak nothing lesse then Scrip­ture, as if all spake for the controuerted question, when in truth it is nothing so.

II. By vrging commandements, ad­monitions, exhortations, dehortations, reprehensions, godly examples, & such like, not to proue corruption, or wants, (when good things imposed are not done, and euill forbidden are not auoi­ded) but to prooue a falsitie, which can­not [Page 27] be. As for example, the fift Com­mandement biddeth a childe to be obe­ [...]iēt to his parents, and Christs example of obedience to his parents shewes that [...]t so ought to be: but shall we therfore conclude, that hee which is not answe­ [...]able to the commandement and ex­ [...]mple of Christ is a false childe, or ra­ [...]her, that he is a disobedient and not a good childe? and yet if you doe marke [...]heir Scriptures, they doe alleage much against vs and our Churches, to this purpose, which is an vtter abuse of thē.

III. In alleaging Scripture, not to proue the thing, for which to the simple [...]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 y^e 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 coūsell 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 [Page 28] ought to hold nothing backe, b [...] 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, settingSee 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 qualitie [...] of the bodie properly. And thus they deale with the Scripture to vphold their cause.

Another way and manner of defen­dingAnother 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 [Page 29] [...]ecessarie consequence, nor compare [...]ings together.

Note this. And a crooked way hath many win­ [...]ngs; but necessarie truthes of God to [...]luation (as they hold their opinions to [...]ee) though one depend vpon another, [...]et may euidence of truth bee brought [...]r euery one of them seuerally, without [...]ch inferences and references, ouer­ [...]helming the wits of the simple, and o­ [...]erIn what thing first to be in­formed, to iudge rightly in this contro­uersie. of better vnderstanding, not being [...]orowly acquainted with the cause, [...]nd with other grounds of the true do­ [...]rine of the Church, to discerne there­ [...]y the deceiueablenesse thereof; and without which, none shall euer be able [...] disallow or allow of our course, or [...]eirs, but generally and in confusion, [...]s most do.

It is therefore maruellous with me to [...]onsider so many simple people, to bee [...] peremptorie in the cause, professing [...] soone, to see the truth so euidently, [...]nd can so peartly champer against all [...]f vs, and condemne vs all for false Chri­ [...]ians, false Churches, and so forth: but would to God they yet were lesse con­ [...]eited, and more humble, for their own [Page 30] 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 thē of Amsterdam: and a petition made to the G [...]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 hād 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 Profes­sorDocter 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 theirBredwel. course a by-path.

Touching their reasons maintaining their assertions, Doctor Willet saith, theyDoctor 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 experiēce know, [Page 32] speake. If they amend herein, it shallbe taken notice of; and the sinnes of other yet partaked in, not bee laid to their charge. It seemeth Master Perkins iudg­edIn a Treatise, [...] applie the Word to the consciēce. 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 out­breake, 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 conceitNone of these guides of the latter sort did fall to this course, before they were in trouble, and could not en­ioy their liber­tie, as they de­sired. VI. Likeli­hood. (saith hee) of their owne perfection, discontentment withall, and vncharita­blenesse hath caused this grieuous rend; What M. Doctor Allison, M. Cartwright; M. Iames. M. Rogers. M. Henrie Smith and others moe, haue iudged of them, their labours being extant I referre men thereto, as tedious here to relate.

VI. The Lords iudgement giuing sen­tence with vs and against them. I. The blessing of God vpon vs in our Ministe­rie, [Page 33] by which people are wonne truelySaint Paul a­uoided this. to sanctification of life; whereas they worke, but vpon the labours of other men, for want of a blessing from God herein to themselues; which because they haue not, they despise the blessing, saying, A foole may beget a child, but it is Yet by the be­getting he is a child, and not by education; and S. Paul held it more honor to be­get, then to build vp. See Rom. 15. 20. a point of wisdome to bring it vp. Thus basely haue some of them made compa­rison of the conuersion of a sinner, (for which Angels reioyce) with their new constitution.

II. The blessing of God and his out­stretched arme assisting vs, walking in our way with the reformed Churches, who hath from Luthers time (to ascend2. Cor. 10. 15. 16. no higher) made prosperous our way by him & other glorious instruments, and in few yeares spread the truth into ma­ny nations, that whersoeuer they came, they left constant Teachers, propaga­ting the same truth, which yet is blessed in the hearts of many wheresoeuer the truth commeth. But contrariwise, it see­methBredwel saith a legible corse of God hath been vpon it. the Lord was from the beginning offended with their course, manifest­lie shewed in their chiefe Leaders, of which, the first came to as fearefull an [Page 34] end as Iudas did, Bolton by name, theBolton. first broacher of this way, as M. Gyfford saith; which end the Lord letteth not his speciall instruments come vnto, to wit, those which he calles forth other­wise then after a common course, either to plant Churches, as Apostles, or to re­forme them, as Eliah, Elisha, and Iohn Baptist in former time; or as Wicliffe, Iohn Hus, Luther, Caluin, and the rest in these latter daies. The Lord was with these, as he promiseth to bee with his, Genes. 12. 3. Matth. 28. 20. Iosu. 1. 9.

The next man to this was Browne, Browne, and other moe of note amongst them. whom the Lord forsooke and assisted him not that new way (as he would, had he set him on work) disclaimed his pro­fession, and did also very wicked things, during his continuance in that course, as the letter of Harrison his companion, printed by M. Bredwell doth shew. Of a­ny such desertion of the Lords owne ex­traordinarie instruments in his cause, one so after another, can we neuer reade of, let them not instance Iudas.

Next succeeded Barrow and Green­wood, Pag. 24. 25. 26. Barrow and Greenvvood. possessed with a fearefull spirit of rayling and scoffing, as shall after bee [Page 35] shewed; into which cursed speaking they fell aboue all that euer we heard or can reade of, pretending such holinesse. There cannot any instrument of God bee nominated, who euer filling their mouthes with bitternes of rayling, and cursed speaking, as these haue done a­gainst all the people of God, and holie things of God practised amongst vs.

After them rose vp the two brethren,Iohnsons. the two brethren. See George Iohnsons book. both Iohnsons, vpon whom the Lord sent (raysed vp, vpon a small occasion) an euill spirit of hatefull and fierie con­tention, which so burnt vp both spiritu­all loue, (if any were) and naturall also, as the one of them, George the yonger, forgetting their profession and way (wherein for holines they were separa­ted from other) & also brotherlie loue, became a disgracefull Libeller, loading his brother, and other moe, with repro­ches of shame & great infamy, & that in print to abide for euer. The other now liuing, was so diuided from him againe, as that hee brake fellowship with his brother, and with his owne father (whoGeorge his booke, page 6. took part with his sonne George against him, and cursed him with all the curses [Page 36] in Gods book) and this breach was con­firmed by the heauy sentence of excom­munication, and so did he deliuer vp his father & brother to the diuell; in which state they stood till death, for ought yet published to shew the contrarie. Oh dreadful beginnings and full of horror! Is the cause the Lords? There may bee contentions in the Church, & amongst the best: but Paul and Barnabas did not so farre euer runne.

Now that they be come to a certaineWhy God doth not now so deale in that high measure with the rest. head; whereto (as seemeth by the Lords crossing their first beginnings, as he did Balaam) they haue now attained, as it were, whether God will or no. He suf­fers them, as he did Balaam, to goe on, and proceeds not so in that manner, by iudgement visible. But doth God like that afterwards at any time, which at first he did hate? no surely: instance in Balaam, M. Bornit a Teacher died in pri­son of the plague, Gods fearefull corre­cting rod vpon offenders. And it may seeme that God would not haue had M. Smith to haue gone that way, by so often thwarting his iudgement. I. To publish in print on the Lords Prayer, a­gainst [Page 37] that way, and for as much. II. In falling into it after, againe vnder his hand to renounce the principles of that way called Brownisme. III. Brought againe to like it, but not wholly, for he held some true Church, some true Pa­stors here, and did dislike the distincti­on of true and false Church in respect of vs: then went hee, and conferred with certaine godly and learned men, where­by he became so satisfied, as he kneeled downe, and in prayer praised God, that he was not misled farther, and was so re­solued, as hee purposed to disswade his Tutor M. Iohnson, from the same, saying, hee would goe to Amsterdam for that end. This will be, and is confidently a­uouched by diuers then there present. Besides these crosses in iudgement, the Lord did chastise him with sicknesse nigh vnto death, to cōsider better with himselfe yet of his course: and this also was by some applied vnto him: and with all these, a dauntablenesse of spirit with feare, not daring to be bold to suffer for the cause here with vs, did continually accompany him. Thus it seemeth, that God would more then by an ordinarie [Page 38] course taken, haue reclaimed him, if ei­ther inward distractions, or Gods spe­ciall outward meanes vsed to recouer him, might haue preuailed, but Gods secret counsell shall stand: behold the end. His owne former iudgement, hisNote well. hand writing, his owne mouth in prayer to God, godly mens testimonies, Gods correcting hand, all these openly are a­gainst him.

Secondly, this hand of God may bee seene partly in such as are misledde that way. Some of them, in our way (which they call corrupt and false) were so pro­tected by the Lord, as they liued vnre­proueable from notable crimes: but comming to them, haue been forsaken of God (for what is it else?) that they did fall into very detestable vncleannes, as M. White mentioneth in his booke.

This I note, not that I thinke any Church can be pure, or that there is any sinne, which the diuell may not draw some into, who make faire professiō; or that the whole assemblie there doth al­low such: it is far from me so to thinke; but I therefore note it, as Gods testimo­nie with vs, where abiding truely fea­ring [Page 39] God, or but making an apparent shew thereof, hee doth so preserue vs heere, as we cannot be tainted (though no such watch bee kept one ouer ano­ther, as were to be wished) with such e­uils, as men that forsake vs (with such condemnation as they doe, who enter­taine that way) do often dreadfully fall into. What is this but a likelihood of the Lords witnessing against them?

Besides this befalling some, there is an euill (the Lord open their eyes to see it) which hath seased vpon most of th [...] generallie, not onely that they cannot apprehend these things, but also herein, that as soone as they bee entred into that way, they are so therewith bewit­ched (that I may so say) as they bee no­thing like themselues, in what was lau­dable and good in them: before hum­ble and tractable, then proud and wil­full: before they can feele the Word worke, after if but inclinable that way, then they iudge the Minister to haueReade Doctor Downames E­pistle to the Reader before his second Sermon. lost the power of his Ministerie, because they themselues are in affection altered: blaming the Teacher, when they are in fault themselues. They can with vnder­standing [Page 40] standing discerne betweene cause and cause, reason & reason: but thē they lick vp al which commeth from themselues, as Oracles, be they neuer so absurd: As to thinke that the spitte was the Altar wherupon the Passeouer was sacrificed: That there was no conuersion in a true Church; when, indeed there is conuer­sion to sanctification, though not to o­pen profession of Christ: That priui­ledges and properties are all one: That one man hath all the power of Christ, and right thereto, as the whole assem­blie. That godly men cānot chuse them helpers to further their saluation, if any one open offender do ioyne with them therein. That if one man depart (after the manner) from one Church for cor­ruptions, and so from all the true Chur­ches in the world, which are corrupted, the true Church doth remaine in him only. And many such conceits taken vp as truthes with greedinesse, when most manifest verities of God, confirmed by sound reason, and explained by most e­uident similitudes, cannot be apprehen­ded, as either tasting of truth, or reason: What is this, but a spirituall besotment?

Before they bee in that fraternitie, they can feele in thēselues liuely markes of the children of God, and can iudge so of other, and so imbrace them: but then afterwards they can be content to be perswaded against former faith, and sensible feeling, to thinke that neither they themselues had, nor any other (out of their way) hath any outward markes of the children of God, & so do fall into vtter dislike of their owne former gra­ces, the goodnesse of God in other, and the power of God, working by our Mi­nisters, and all for that they be not with­in the compasse of their parke; as if a Deere had lost his shape, for not being within the pale, where perhappes hee should be. Is not this a spirituall foo­lishnes?

If their way (which in euery particu­lar they hold is as much knowne to me, as our way is to them) should bee so ab­horred of vs, and euery good thing of ours therein, as they do vs and our way, only vpon the good liking of the good mercies of God, which we doe possesse; I should thinke verely, God had depri­ued vs of common reason, as not discer­ning [Page 42] betweene good and euill; and might looke for a fearefull curse, for cal­ling euill good, or good euill, as they do the best things we haue, because of cor­ruptions.

VII. The ill successe it hath had these VII. Like­lihood. It hath had ill successe. very many yeeres, being no more increased. The increasing of God is not so: for it is like Isaacs increase, hundreds for one, and that in a short time, if hee begin to set men on work. We see his hand with Luther most miraculously, when he be­gan, the Lord in larged his people migh­tily: but these haue bin here and there vp, and againe cast down, and haue got­ten no sure footing by the special power of God. See how the Lord assisted and managed his truth, when hee raised vp instrumēts not ordinarie, as these would be held, who onely haue a toleration in another countrie, where the enemies ofIsrael left not Egypt without Pharaohs leaue, nor the Iewes Babylon without Cyrus consent. Iesus Christ (blasphemous Iewes, and other Heretikes) may be, as well as true Christians: which course as wee neuer read vsed of God (to raise vp men in one nation, and gather them to carrie them into another of a strange language, as Ezechiel speaketh, chap. 3. 6. and that [Page 43] without either leaue or compulsion in many): so will he neuer blesse such new deuices held vp with such waies and meanes.

To conclude, they leaue rather a curseThey hinder the word where they come, a curse not a blessing doth follow where they arise. M. R. then a blessing where they come, so as good things little prosper after them. They are like a scorching flame, swin­ging where it cōmeth, that the growth of things are hindred by it: So said one (that is now amongst them) before hee went that way: thus can men so obserue and discerne before, and be blind after­wards.

And thus much of the likelihoods that the way cannot bee good, which I will conclude with that godlie Heze­chias prayer, 2. Chron. 30. 18. Now the good Lord be mercifull vnto him, that pre­pareth his heart to seeke the Lord God of his fathers, though he be not clensed, accor­ding to the purification of the Sanctuarie. And the Lord heard Hezechias and hea­led the people. Euen so now Lord Iesus. Amen.

Reasons not to runne that course.

NOw follow certain reasons of moreReasons not to runne that course. force, then bare probabilities, to keepe men backe from that way.

I. Because of the great euils whichThe entrance is very sinfull and cursed. insueth vpon the first entrance thereun­to: which are especially two.

I. Is not onely an vtter disclaiming and condemning of corruptions and the notorious wicked (for which who doth not lament, mourning also as did Da­uid, Psal. 119. 136. that men keepe not Gods law?) but also a forsaking of all former Christian profession amongst vs. Thou must cast off that word here with vs which made thee aliue; also the faithfull messengers of God, the Fathers (1. Cor. 4. 9.) which begat thee, who haue the words of eternal life; and whi­ther wilt thou goe? yea thou must re­nounce al fellowship of the godly here, who haue been formerly approoued of thee; and such as haue receiued fully as good testimonies of Gods mercie and [Page 45] grace as any in that way, and not onelyReader weigh these things, with Christs compassion, with the Apo­stles commise­ration, with the ancient Fathers tole­ration, with thy own hart, bearing with thy own selfe, and Gods mercie to­wards all, and thou wilt ne­uer do so wic­kedly. [...], but thou must euer after iudge thē false Christians and Idolaters; hauing a false faith, false repentance, and false baptisme; and so separate from all spi­rituall communion with them, as wic­ked men. Thus must parents and chil­dren, husband and wife, brother and si­ster, iudge one of another; though all professe one Lord Iesus Christ, all bee baptised after one manner, all renoun­cing Antichrist, & all such haue tokens of Gods grace. O accursed beginning, so vncharitable, so vnnaturall, and so vn­godly! hee that begins so ill, can neuer speed well. That we should forsake fa­ther and mother, and all for Christ and the Gospell is not denied: but hauing Iesus Christ and the Gospell, to forsake father and mother and all our Christian brethren and sisters with a false con­demnation, for mens deuices intituled with Christ and his Gospell, that we do denie: for here amongst vs is cause of reioycing in Christ: Rom. 15. 17. 18. I haue therefore whereof I may reioyce in Christ Iesus in those things which pertaine to God. For I dare not speake of any thing [Page 46] which Christ hath not wrought by mee, [...] make the Gentiles obedient in word a [...] deede. And Act. 10. 34. 35. Of a truth perceiue that God is no accepter of person [...] but in euery nation, he that feareth him an [...] worketh righteousnesse is accepted wit [...] him. And Rom. 14. 17. 18. For the kingdome of God is not meate, nor drinke, b [...] righteousnes, and peace, and ioy in the hol [...] Ghost. For whosoeuer in these things serueth Christ, is acceptable, &c.

II. With such a renunciation of truthThey which enter that way, must ap­prooue of ma­ny vntruths. must bee intertained much vntruth, th [...] deceiueablenesse of that way, as shal appeare afterwards: as first, thou must beleeue their way to be the truth of God though it be but the error of their own minde: then condemne our Church as false Church; when (in the end of th [...] confession of their faith) they haue published vnder their owne hand, that th [...] differences betweene vs and them, a [...] onely such corruptions, as are by the [...] set downe In their lit­tle booke of the confession of their faith.. Now corruptions doe no [...] make a false Church, but a corrup [...] Church, (make the worst of it that ca [...] be) as corruptions in a man, maketh b [...] a corrupt man, and not a false man.

By thus entring, a man must cease to walke this way, ending towards vs in vncharitablenes, and begin a new way with them, and enter with lies. Such a [...]ate is the entrie to death, and not that [...]raite way, which they insult of, leading to life.

I know no corruptions here so ill, which men are tied to entertaine, as the entrance into that way with these con­ditions. Discerne, Reader, wisely; and iudge the course rightly, and God giue mee vnderstanding in all things.

II. Reason is grounded vpon one ofThe second reason not to ioyne with them. their own chiefe principles, and a great point of their practise: that is, that wee are not to conioyne our selues with open wic­ked, obstinatly maintaining their corrup­tions, whether the same be in ill life, or do­ctrine: for vpon this ground doe they forsake vs, and keepe off from all refor­med Churches.

Now then from their owne ground [...]trong enough to keepe men back, ex­ [...]pt any will goe by receiued principles [...]his owne way, to professe condemna­ [...]on against himselfe) they may not bee ioyned with, because who doth so, must [Page 48] partake of their very great and grieuou [...] sinnes, wherewith they be polluted, and doe not reforme themselues. The sinne [...] are these:

I. Is that wofull entrance before na­med.1 The grieuous sinnes of the Separators, wherewithall they that go that way, are polluted. We enter by baptisme, renouncing the diuell and sinne; but they witha [...] (in part) doe here renounce Gods mer­cies and all good men, with euery good thing in them, as stained and polluted so as no holy communion can bee ha [...] with it: but what God hath clensed, le [...] not them make vncleane, Act. 10. 15.

II. Is a hie degree of vnthankfulne [...] 2 They are very vnthankfull to God. first to God that begat thē by his word either by denying their conuersion, o [...] else accounting it a false conuersion, [...] if the Lord did but counterfeit with them, when they haue felt good token of grace, and outward fruit proceedin [...] from thence. Is not this to haue a bla [...] ­phemous conceit of the blessed wor [...] of God, to dare to call it a false conue [...] ­sion, where it appeareth to be true, eue [...] experimentally in a mans selfe? Second­ly,To the Church of God. this vnthankfulnesse is also to the mother, this Church of England, th [...] bare them, which they desire to make [Page 49] whore, before Christ her husband so cō ­demne her: they forsake her, before he refuse her, and giue her a bill of diuorce­ment; for till then, they ought to stay.

But are not these children worthie to be accounted bastards, that wil needs denie their father that begat them, and also gladly would haue all to take their mother for a whore that bare them, and would vnbowell her of all her deare children viperously? Oh vnkinde and vnnatural childrē, vnworthie to breathe in their fathers aire, or to inhabite neere the skirts of their mother! Some there be who are offended when any doth o­penly and sharply reprooue them: but such I wish to cōsider, with what meek­nes they can in naturall loue heare their mother, an honest woman, called a whore, and their brethren made ba­stards; if they cannot, why loue we lesse our spirituall mother and brethren, so much abused by these men?

III. Reason, is the sinne of spirituallThey are full of spirituall vncharitable­nesse. vncharitablenes, the contrary whereun­to is spiritull loue, which the holy Apo­stle preferreth before any externall con­stitution, before almes deedes, before [Page 50] preaching, yea before suffering persecu­tion, and mens giuing their bodies to bee burned, saying, all profit nothing without it, 1. Cor. 13. 1. 2. 3. And in this spirituall vncharitablenes doe they ex­ceedingly transgresse.

I. Towards vs, who approue not, orIn audacious censuring. will not go their way, nor be inclinable to them, whom they doe deeply cen­sure, and deadly condemne; of which there be three sorts: 1. Such as know it1. The igno­rant. not; and those they thus condemne, asThis can I shew vnder hand writing: nothing heere spoken with­out booke, or by vncertaine he are say. 2. Such as know their way. men blinded by the god of this world, that is, the diuell, and so such to be lost, for that their way (which they call the Gospell) is hidden, say they, to none but such as are lost. 2. Such as see the way and doe not yeeld, these they con­demne as worldlings, fearefull, conuin­ced in 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 [...] [Page 51] owne euerlasting saluation. 3. Such as3. 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 [Page 52] auenged on them. What a degree of deadly vncharitable censure is this? Is here loue? Loue thinketh no ill, saith1. 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 [Page 53] 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, [Page 54] 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 mayThat 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, [Page 55] 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 own1. Cor. 13. things, as these onely doe, condemning all not transformed into their shape: [Page 56] 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 vncha­ritablenesIn 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, then in them; as shall be [...] after noted to the view of the world, ei­ther to reclaime them, or to make the [...] ashamed, if in any thing they will so themselues, and if God will open their eyes to behold what is amisse in them­selues. This is not Barrows veine of ol [...] but euen y^e same spirit doth possesse, n [...] the meanest of the latest companie, sco [...] sing [Page 57] at the argument of the conuersion of soules, as if it were but a dreame of vs, or in it selfe a toy, without their consti­tution.

Is this loue? Loue enuieth not; but1. Cor. 13. these like nothing well what wee doe: but indeed the better it is, the more they doe detest it, for that they sup­pose it is the greatest let to hold men from them.

Therefore here prophane and secure worldlings, and Atheists neede not to feare, that men painfull and consciona­ble in their Ministerie, yea and confor­mable in their liues, will breed Brow­nists, and further Brownisme, no more then the truth can bring forth error, or soundnesse corruption properly, or bre­thren in vnitie substantially, can breed Schismatikes essentially.

Indeed by the beames of the Sunne, being one & the same, the earth which the husband tilleth and soweth with good seed, in some part bringeth foorth good corne, and in another breedeth weedes; but the fault is in the earth, not in the Sunne or husbandman: So of one sweete flowre the Bee gathereth honie, [Page 58] and the Spider poyson, yet the flowr [...] keepeth it owne nature.

If by the wholesome doctrine of pain­full Teachers, some, as ill earth be more weedie, some, as spiders gather poison; neither are they nor their doctrine to be blamed. But to proceed; is this loue? Loue reioyceth not in iniquitie, it is not1. Cor. 13. prouoked to anger; but these men are glad, when wee contend amongst our selues, neuer praying for peace, nor the welfare of the Ministerie, becauseHow men come to bee Schismatikes, or Heretikes. they do thinke, (as iudging others out of themselues, prouoked to anger) that troubles will breede discontentment; discontentment setteth heads on wor­king; this causeth searching, (but with preiudice against one part offended) searching draweth men to a liking of that by passionate impatiencie, which iudiciously in peace they do not loue; and so runneth into crooked by-pathes, to the hurt of themselues and offence of other.

Such a spirit of vncharitablenesse, ne­uer was in any of the holy men of God in the Primitiue time, who reioyced at the blessings vpon the Teachers, and at [Page 59] the peoples receiuing of the Gospell, [...]ot at their standing in a constitution, [...]ct. 11. 20. 21. 23. In which place is gi­ [...]en a reason of Barnabas his reioycing, [...]r that he was a good man, and full of [...]e holy Ghost, vers. 24. for indeed men [...]dued with Gods Spirit, & good men [...]ter God, will reioyce in good things; [...]hrist will not quench the smoaking axe, nor breake the bruised reed; but [...]ill check his Disciples, for rashly for­ [...]dding one to cast out diuels in his [...]me, because hee followed not them, [...]d wil bid them suffer him, giuing this [...]ason, that, he that is with Christ is not [...]ainst him, no, nor against his Disci­ [...]es, though one follow not another; so [...]e it, wee all follow Christ. And thus [...]uch for their vncharitablenes against [...].

Perhaps they will say they pray for vsTheir loue to vs, is but as to strangers out of the Coue­nant: and what speciall thing is that? M. Smith. [...]en hartely, and professe with protesta­ [...]n that they do loue vs.

I thinke they do loue vs, but it is on­ [...] in hope, or for some by-respect; for o­ [...]rwise one of them writeth, that cer­ [...]nly he cannot by the Word bee per­ [...]aded, y^t any one of vs hath either true [Page 60] faith or feare of God; then how can the truly loue vs in the spirit, who iudge t [...] bond broken, and the communion v [...] lawfull?

I thinke they doe pray for vs, but it to bring vs vnto them; so will they pr [...] for Papists, Atheists, Iewes and Turke [...] so will any sect, to haue men to come [...] them. They pray for vs, but not as visib [...] members of Gods Church; they w [...] not pray with vs, that is, ioyne to o [...] prayers, nor ioyne vs with them. Th [...] loue vs, but not as in the communion Saints: their loue therefore is not bee esteemed of. Consider how th [...] iudge of euery one of vs, euen of hi [...] that most seeketh, in our Church, to a [...] ­uance Religion, to liue religiously, a [...] haue peace with all men in holinesse, much as is possible.

But doth this vncharitablenes exte [...] This spirituall vncharitable­nesse is also a­mongst them­selues one to another. it selfe only to those, which they iud [...] without? Nay it breaketh out amon [...] themselues euen towards one anot [...] in their customarie excommunicatio [...] not onely for notorious crimes in [...] wilfull and obstinate; but euen for lig [...] offences in some, albeit other obstin [...] [Page 61] [...]n be let passe: contrary to the practise [...]f the Primitiue Church, where wee [...]ade neither of such sharpe censuring,Reade George Iohnsons book, pag. 15. and see horrible sin daubed vp. A bodie natu­rall doth not easily cut off a member, though very noysome, not after the first meanes bee vsed in the best manner, but after long triall of the same, & what possiblie may be. [...]or of such partiall dealing, that men [...]ould bee reprehended, and that no sin [...]e suffered to be openly practised, who [...]nieth? but that men should be hastily [...]st out, or for and vpon euery light of­ [...]nce, of what nature soeuer, (albeit the [...]rtie offending be through ignorance, [...] else of a peeuish nature somewhat [...]ilfull) we wish it should not be. It is [...]ot a point of loue, so easily to lose a [...]hristian member, and to cast him to [...]e diuell, iudging him vnworthie to [...] accounted a visible professor in the [...]hurch of Christ.

I speake not this to lessen sinne, or to [...]lerate it, but to stay so great a cen­ [...]e, that it bee neither executed lightly [...]d rashly, nor vsed with the rigour of [...]e law in the vtmost period of the right [...] censure.

I may not passe by the witnesse ofM. White as I remember. [...]me against them, testifying that one [...]lfe excommunicated another some­ [...]e: a very fearfull thing, and vnheard amongst men of wisedome and mo­deration. [Page 62] If they did excommunica [...] for sinne, it were yet lesse: but I maru [...] that they will vse this censure, (the p [...] wer of Iesus Christ, deliuering men v [...] to Satan) for doing the worke of God which is for hearing Gods word by th [...] ministerie of others, which are out [...] their way, though the Preacher deliu [...] nothing but the true word of God, a [...] so, as the hearers do receiue much go [...] thereby.

This their practise cannot bee wa [...] rantableSearch the Scriptures, whether there be any word forbidding to heare one that preacheth the true Word only. See more pag. 64. from the word of God: Tr [...] Prophets neuer forbad to heare such spake truly; Christ neuer condemn [...] such as spake the truth in his name, f [...] want of a constitution; the Apostle P [...] forbad not to heare such as preach [...] Christ for lack therof, neither euer ga [...] caueat to the Church that she sho [...] marke that as a note, and to beware such Teachers vnder paine of exco [...] munication, and not to heare them.

Where is the hearing of the t [...] word of God only preached made a [...] I would gladly see, where they cā pro [...] that men hearing Christs voyce, [...] which they haue receiued life, sho [...] [Page 63] for that, bee cast out of a Church that [...]rofesseth Christ. The Scribes and Pha­ [...]sies did not so with any for hearing Christ, though they did hate him; why [...]hould it bee done by such as professe Christ, to such as now desire to heare [...]im? But in hearing the word of God [...]om vs they hold no necessitie, becauseThis Anabap­tisticall asser­tion, maketh the common sort of them too oue [...] bold with Gods most holie word. [...]ey teach their simple schollers to be­ [...]eue, that they haue in that way the an­ [...]ointing, which will teach them all [...]ings; and thereupon a sillie sort mee­ [...]ng amongst themselues, will content [...]emselues with themselues, and so will [...]point one, who will presume, vpon [...]is imagined spirit, to teach; albeit [...]ard by, they may haue the word pub­ [...]kely and profitablie deliuered vnto [...]em: yea if one of them abide alone [...]ongst vs, and cannot reade, yet must [...]ch a one rather liue vpon his or her [...]iuate meditations, then to goe and [...]are any of vs. Is this loue?

If a familie together, hauing sufficient [...]ode, should forbid any member there­ [...], farre from it, not being able to come [...]ther for foode, to receiue foode good [...]d wholesome (so by triall knowne [Page 64] to be) from other, but not of the hous [...] hold, should be bound either to liue [...] what the same members had eaten, [...] else to perish; were this charitie? or r [...] ther a point of great crueltie? And th [...] much for their vncharitablenes.

Peraduenture it will be said, that theThey loue one another, but marke how, and why. loue one another very much: it is n [...] denied: else cannot their course co [...] tinue: if this partiall loue were n [...] the practise of that vncharitablenes [...] would soone breake the new couena [...] made betweene them: For the loue cōmunicating of their goods, it is gre [...] ter amongst the Familists, it is mu [...] with the Papists; And Salomon shewe [...] that so very wretched creatures, a [...] companions in euill, will tie themsel [...] one to another, Do not take this place o­therwise then I do intend it. Prou. 1. 14. and companions haue a loue amongst the [...] selues, euen inwardly as farre as they one, to preserue their bodie and so [...] tie: else a kingdome, diuided again [...] selfe, will soone come to ruine.

Let not this their loue therfore, w [...] in themselues, and towards one ano [...] moue thee, without the truth of cause first conuincing thee; for iud [...] ment [Page 65] 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 abusingThe 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 [...]t is a sin, and whereof some (as before [...]s said) haue accused some of the princi­pals with, cannot be denied, but must be granted.

V. Reason, is their wilfull persistingThe fifth sin, is wilful obsti­nacie, ioyned with contempt and scorne of all other. [...]n their Schisme, lightly regarding re­ [...]erend mens labours, and scornefully despising weaker meanes. See George [...]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 [...]old, as they preuent in a preiudicate o­ [...]inion all good counsell, and forestall [...]heir thoughts with a fond perswasion, [Page 66] that hitherto neuer any could answer them; that none will dare, neither ca [...] any be able to confute them; so as say what may bee said, they haue answere [...] readie, not without pride, scorne, and contempt, for any thing.

Obiect any vnto them, who hau [...] 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 wa [...] made answere vnto, they say, such ha [...] had the foile; and why? because the [...] answere not againe; as if euery thin [...] they speake were worthie of answear [...] (So thought not amongst many othe [...] neither M. Perkins, nor yet Doctor W [...] let) or as if, they euer preuaile, who [...] ter the last words. It were better for th [...] to thinke, because so many graue, lea [...] ned, and godly men doe so lightly [...] gard them, and their reasons, (as th [...] can passe them by with silence) th [...] should in humilitie more suspect the [...] selues, and search more narrowly in their courses, and feare themselues to out of the way.

Obiect vnto them such as they h [...] not answered, if they be famous men;To famous men vnanswe­red. Doctor Whitakers, Master Perkins: th [...] say, they knew not their cause: as if [Page 67] [...]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 ofTo 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 ofTo 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 [...]ut men; as if other men erred, and they (men also) did not, or were not men.

But hold them to the Scripture: IfTo 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 [Page 68] shift or other, not to giue way vnto the truth, which may check their con­stitution in any thing.

Conferre with them, and reason theNote 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 ofTo 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, y^t cor­ruptions make not a false Church) or els they were in a true constitution: as if the meanes which they had, and migh [...] vse to remedie sinne, should make their state lesse euil, though sinnes were com­mitted, and the remedy not applied: and other places more sinfull, for want o [...] such a constitution, and yet fewer by manie, and lesser sinnes by farre be there cōmitted publikly: and, as if a constitu­tion, after their frame, made good to [...] man his standing in a Church full o [...] [Page 69] great wickednesse, and the want thereof vtterly condēne him in another, though in life and doctrine no such error bee a­mongst them by many degrees. But when this constitution is truly defined, (which yet they haue not, that I can finde; whereof it standeth they shew, but haue not defined it) and so made manifest by the plaine truth of God, the [...]arenes and excellencie of this miracu­louslie working constitution, it shall be [...]mbraced with due regard.

Obiect, the reformed Churches, whyTo an obiecti­on made of a Church Con­stitution. they ioyne not with them, which are constituted; they denie not the consti­tution, (though (as you heard) Barrow and Greenwood did, whose iudgement is not disclaimed, as an error yet, in any of their writings; but by their practise ap­proued, howsoeuer these do not oppose against the constitution) but answere, that they haue their corruptions.

Thus like nimble Squirrils, they skip from one tree to another, to saue them­selues from being taken: name corrup­tions, they skippe to constitution: tell them of constitution, they will tell you of corruption. So as by all this we see, it [Page 70] is not possible by reason, Scripture, con­ference,Correction for instruction to these men is the may of life. A head gathe­red, whether the companie be Ciuill, or Ecclesiasticall cannot be dis­solued, but by violence. Ex­perience the Schoolema­ster herein. or testimonie of the learned, to giue any of them satisfaction: but this they must haue, because they will haue it, that our Church is to be forsaken be­cause of a false cōstitution, and the con­stitution of other Churches, because o [...] corruptions. What must follow hereup­on, but this? that all must come to them▪ as the onely Church truly constituted and without corruption, with condem­nation in these respects of all Christen­dome. But farre be it from men of god­ly wisedome, moderate zeale, and sound learning so to iudge, and so farre to o­ouershoote themselues.

VI. Reason, is their sinne of railingThe sixth sin, is the sinne of rayling, &c. and scoffing; yea and I may truly add [...] Henry Barrowes blasphemies, who hath egregiously abused all our holiest exer­cises of religion; taunting euery state and order in the Church, and in th [...] Schooles of learning amongst vs. An [...] that the spirit, wherewith hee was led may appeare not to haue been of God who vtterly condemneth such dealing (1. Pet. 3. 10. 11. Psal. 34. 13. Iude v. 9. Ti­tus. 3. 2. Exod. 22. 27. Act. 23. 5. Ia. 1. 26. [Page 71] will, as briefly as I can, set downe the [...]utrage thereof, as it is here and there dispersed in his booke of Discouerie; by which, whatsoeuer he discouered of o­ [...]her, he laid open a strange spirit ruling [...]n himselfe.

Bishoppes hee calleth, Antichristian, proude Prelats, the taile of the beast. Their stile, Iohn by the permission of God, and power of the Diuell, Bishop of such a place. The hands of a Bishop [...]n ordination, he calles Simoniacall. In [...]is saying, Receiue the holy Ghost, hee [...]aith, he breatheth on them an vnholie Ghost: The Bible in the Bishops hands, [...]ee calles a bybell: And, that they cast [...]ut by the power of Satan. Yet Master [...]mith on the Lords Prayer, first ac­ [...]nowledgeth them to bee officers of Christs kingdome, called ruling Elders. [...]econdly, that the King hath authoritie [...]o substitute such Ecclesiasticall Magi­ [...]rates, according to the Word, for Church policie. Thirdly, that they may [...]xercise iurisdiction, visite Churches, [...]nd ordain Ministers, pag. 91. And what [...]ore allowed them by our law?

Patrons, hee termes, The great Baals, or Lord Patrons.

All Ministers, hee calles Priests, in scorne: and Deacons, halfe Priests. And not here with content, he miscalleth and raileth vpon Ministers most spitefully and so, as cannot bee but hatefull to all that truly feare God, calling them Baa­lamites, Cananites, Babylonish Diuines, Egyptian Inchanters, limbes of the Di­uell.

Others, not of his straine, he tearmet [...] them dangerous and pestilent seducers sectarie counterfeit preachers; miserable guides; treacherous watchmen; sworne waged marked souldiers of the beast Scorpions, disguised hypocrites; rauening wolues; deceitfull watchmen; foolish and presumptuous shepheards; pernicious deceiuers; Sycophants, Angel [...] of hell, bright starres of the smokie Egyptian fornace: and such as liue mo [...] religiously amongst vs, hee scornes a [...] much as any other; and goeth further and saith, that vpon them are the vtter most deceits and effectuall delusions o [...] Satan.

Our diuine exercises and godly fruits of faith, he blasphemously scoffes at.

Set prayers he tearmeth the smoke of the bottomlesse pit: And yet MasterPaterne of true prayer. Smith in the same booke in the Epistle [...]o the Reader saith, first, that a set forme of prayer is not vnlawfull. Secondly, he professeth his dissent from them of the separation. Thirdly, he saith, that hee is [...]erely assured of the truth of that he af­firmeth. And touching y^e Lords Prayer, pag. 33. he first calles it a platforme of prayer. Secondly, a prayer, and the best [...]hat euer was made, pag. 181. Thirdly, [...]hat Christ did pray it, pag. 33. and 179. Fourthly, hee that vseth the words and matter of the Lords Prayer, prayeth well, pag. 181: and after petition made [...]o God, may end & conclude his prayer with the Lords Prayer. He was verely assured of this truth then, and now dis­ [...]laimeth that verely assured truth. Rea­der, when may any rest on his iudge­ment, and assure himselfe of his assu­ [...]ednesse?

Other prayers made, he calleth, long, Pharisaicall and abominable.

Preachings, preachments and sermo­cinations.

The Preachers deliuerie of the word, hee calles, the distilling and dropping downe of old parables from his mouth.

His time of preaching, disputing to an houre glasse.

The pulpit (he calleth) a prescript place like a tub.

Solemne fasts, (he nameth) hypocri­tish fasts, and a stage play, where one plaieth sinne, another iudgements, ano­ther repentance, and the last Gospell.

The singing of Psalmes (he calleth) harmonizing some pleasant ballad, o [...] some Psalme in ryme.

The congregation singing together hee likeneth to fowles; as Vultures, Crowes, Gleades, Owles, Geese; and to beasts, as Leopards, Beares, Woolues▪ Foxes, Swine, Dogs, and Goates.

The receiuing of the Sacrament o [...] the Lords Supper, he termeth a two pe­nie feast: and when the Minister debarreth any from the same, hee saith, the [...] Master Parson taketh his pastorall staffe or wooden dagger of suspension, b [...] [Page 75] which hee keepes such a flourishing, as flies can take no rest. Yet Master Smith, pag. 95. expounding the second petiti­on, saith, that there the Ministers are prayed for, that they may faithfully ex­ecute their office, part whereof he ma­keth suspension.

All the whole worship of God with vs, is called Idolatrous, and all of vs Ido­ [...]aters.

The honest conuersation of godlie men, he calleth an outward shew of ho­linesse, hypocrisie, vaine glorie, counter­feit shew of grauitie, austernesse of ma­ [...]ers, and the outside of a good con­science.

To make vp this his sinning in a high [...]egree, the fruite of our ministerie, our [...]eaching and labouring, he saith is the [...]oysoning and stinging of euery good [...]onscience, the leauen of hypocrisie: and [...]uch as be reformed are Proselytes, and [...]ecome thereby twofold more the chil­ [...]ren of hel, then they were before. Thus [...]orriblie blaspheming in saying, that [...]he preaching of Gods word, and the [...]pirits effectuall working, maketh men [...]he children of hell, and two fold worse [Page 76] then before: and yet he, and all of the [...] (if euer conuerted) were conuerted b [...] those men, which hee so raileth vpo [...] and by that blessed meanes, which he [...] blasphemeth.

That he might leaue nothing vnto [...] ched, he also abuseth the Vniuersities the Colledges he maketh like to the Sodomitical Monasteries, and fellowship of the idolatrous Monkes and Frien [...] brethren of one birth, euer by both parents, that they haue euer been profess [...] and bitter enemies to Christs kingdo [...]

Their exercises and orders he mock [...] at; The Commencement he likens to stage play; Disputers, to Fencers, or dogge and beare; Master Vicechancelor he mocks, naming him Masse Cha [...] cellor; Morning prayer, he saith is t [...] reading ouer their geare; and hee th [...] readeth the Chapter, he cals the Bibb [...] Clerke.

As was the worke managed, so w [...] his managing; as was the spirit of err [...] which inuented the one, so was it him violent aboue measure, carryi [...] him in this maner of outrage, to defe [...] the same, and disgrace whatsoeuer el [...]

With this mans sin and spirit of pro­ [...]hanenesse, are all these in this way de­ [...]ed: because neither hee, (while he li­ [...]ed) published his repentance to the [...]orld in print, (as he sinned in print) nor [...]et any of these haue declared their dis­ [...]ke thereof vnto vs in publike, but ra­ [...]er indeede approoued thereof; some [...]ying that it was his zeale that so led [...]m, excusing his blasphemie with a ho­ [...]e grace of Gods Spirit, (for they [...]eane zeale in the best sense); Some [...]ing his words amongst vs, accoun­ [...]ng the preaching of the Word, prayer [...]d catechising to be but a prophanati­ [...] of the Sabbath; another calleth it [...]e deceiueablenes of vnrighteousnes, [...]luding to 2. Thes. 2. Al of them by him [...]ue increased their dislike and great [...]ntempt of euery holie exercise, and [...]acious duetie amongst vs. Till they [...] therefore publish his repentance, or [...]ase to praise his such zeale, & temper [...]emselues that way, ceasing in this and to partake of his ill spirit, they [...]ay boast of a holie constitution: but [...]ee may reiect them for that kind of [...]rsed corruption, if they had no moe [Page 78] by their owne doctrine, vntill they d [...] openlie shew amendment.

Lastlie, their verie opinions, whi [...] 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 b [...] which they haue made so grieuous rend and separation. The verie mai [...] 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 throug [...] partialitie, and so be blind, when th [...] 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 byAnswere. [...]ny plaine doctrine of Scripture, and [...]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 [...]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 [...]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 pro­ [...]ssion, (Act. 8. 12. 37. 38.) and Sacra­ [...]ents, (Matth. 28. 19. 1. Cor. 19. 16.) [...]he visible and true constitution of a [...]ompanie so gathered and knit toge­ [...]her, and so was ours constituted, as this [...]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 [...]owne; which is very necessarie to bee [...]nowne, that men may iudge better, [...]nd more rightly of this controuersie.

II. They hold our Constitution a reall II. Error. [...]doll, and so vs Idolaters.

This is contrarie to the course of h [...] Answere. Scripture, neuer taking an Idoll, n [...] Idolaters in any such sense: I haue p [...] used many Scriptures, and can see no [...] in that sense; and Marlorat in his E [...] chiridion, setteth downe a Catalogue Idols mentioned in Scripture, where [...] reckoneth vp 47. in all, and not one [...] them in this sense.

These men therefore, as they bu [...] new Churches, they will also make n [...] sinnes; as if man had not transgress [...] enough to lead him to hell. But int [...] meane season, they make an idoll their owne Constitution, as a godd [...] sanctifying the Word, Sacramēts, Pr [...] er, people, and euery thing: but wi [...] out it, the Word, Sacraments, pray [...] almes, repentance, faith, loue, yea e [...] rie ordinance of God is false and Ido [...] trous. Is not this then true,? so as th [...] may (as the Ephesians cried) say, grea [...] the Goddesse Cōstitution, great is D [...] na of the Brownists. Let none blame [...] for M. Robinson held as much before fell in amongst them.

III. That such as are not of a parti [...] lar III. Error. constituted Church, (to wit, such a [Page 81] [...] theirs is) are no subiects of Christs king­ [...]me.

I. The Scripture neuer setteth foorthAnswere. [...]y of Gods people by this marke: then [...]re is a new note coyned, as before a [...]ew sin, for new people must haue new [...]ings. If they had said, that hee which [...]ay, and doth not ordinarilie, hauing [...]eanes offered him, liue in a Church [...]ghtly constituted, that is, in a true vi­ [...]le Church of Christ, doth liue out of [...]der and offendeth God, it had been [...]ue; for the godly are commanded to [...]me out of Babylon, and to ioyne with [...]e Congregation, and Church visible [...]thered together, if possiblie they can, [...]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, [...]us, Luther, Bucer, Melanthon, and o­ [...]er; yea of all our worthy Martyrs, and [...] the people of God with vs; of Lot [...]rsaking Abraham for the world; Iob so, and the people in Mordecaies time [...]iding in Babylon?

IV. I aske whether Christs king­dome [Page 82] be not spirituall and inuisible a [...] so? Ioh. 18. 33. and 10. 16.

IV. That all not in their way, are wit [...] out; IV. Error. and doe applie against vs, 1. Cor. 5. 1 [...] Ephes. 2. 12.

I. These places are meant of such [...] Answere. neuer made so much as an outward pr [...] ­fession of Christ Iesus at all.

II. They cannot proue by the Scri [...] ­ture that wee are a people without, they will expound this scripture phra [...] without, by the scripture, laying by t [...] forgeries of their owne braines.

III. God almightie hath witness [...] God hath visi­ble communi­on with vs, and we with him allo. that we are his people:

1. By giuing vs his word, Psal. 1 [...] 19. 20. and Sacraments.

2. By his effectuall working the by, Iere. 23. 22. therefore her [...] the voice of the Son of God, Ioh 25. and the words of eternall [...] whither thē shall we go? Ioh. 6▪

3. By his most strange and mir [...] ­lous deliuerances of vs, from the [...] nemies of his Gospell: a pro [...] of God to his people, Leuit. 26. Deut. 28. 7.

Yet they regard not the mercie [...] [Page 83] [...]e Lord, but maintaine so stiflie thisThey like it, that we call them brethrē, but they will not so account vs. [...]rosse error, as they hold not themselues [...]ound to admonish vs as brethren, but [...]ey may let vs alone as men without, [...]cept it bee to get vs to them, as they [...]ould doe euen Turkes and Iewes: and [...]et they like well that wee should call [...]em brethren: a strange imagination; [...]n they bee our brethren, and wee not [...]eirs? What reason there is to like the [...]e and to dislike the other, I leaue to [...]l men of reason to iudge.

V. That onely Saints, that is, a people V. Error. [...]rsaking all knowne sinne, of which they [...]ay bee conuinced; doing all the knowne [...]ll of God; increasing and abiding euer [...]erein, are the onely matter of a visible [...]urch.

I. This is a proper description of theAnswere. [...]uisible members of Iesus Christ, and [...]cludes euen hypocrites from being [...]e matter of the visible Church.

II. This makes that Dauid, Iehosha­ [...]at and the Church of God in their [...]ies, were no true matter of a Church: [...]r there was marrying of many wiues, [...]ere was the continuance of the high [...]ces, so plainly spoken against; the [Page 84] sen Serpent, vntill Hezekiahs daies, w [...] idolatrouslie worshipped: Dauid, f [...] feare of Ioab, did suffer blood, all hi [...] daies to bee vnpunished, contrarie t [...] Gods word and threatning: Moses fo [...] the hardnesse of the peoples hearts di [...] allow a bill of diuorcement against th [...] law of marriage. If he had a dispensati­on from God for this, so it is, but is n [...] manifest vnto vs; else here were know [...] sinnes: so Corinth being admonished yet did not amend. 2. Cor. 12. 21. as al [...] the Churches of Asia, Reu. 2. 20. 21.

III. The Scriptures which they d [...] bring (reader marke them) are place speaking of inuisible mēbers properli [...] of visible analogically, or, figuratiuel [...] as they are iudged to be, or in hope the [...] may bee, or shewing what men ought be, as the commandements, exhorta [...] ons, admonitions, dehortations, and [...] proofes in Scripture declare; but th [...] shew not what men are, neither can th [...] be so alleaged, for we cannot conclu [...] from those places which teach how m [...] should be, that therefore men are so, [...] else not Gods people.

IV. Men are called Saints in Scri [...] ture [Page 85] not for soundnesse of knowledge; for [...]hen Christs disciples had bin no Saints, who were ignorant of many things, and [...]o other mentioned, Act. 19. 1. 2. Not for [...]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 callingWhy a mixt companie, whereof the visible Church consisteth, are called Saints. [...]o Christianitie, as 1. Cor. 1. 1. which is [...]olie, and to an holie end. 1. Thes. 4. 7. Euen as a man rightlie called into the [...]unction of the Ministerie of the Gos­ [...]ell, though hee shew himselfe vnwor­ [...]hie thereof, yet being therein, is there­ [...]ore called a Minister: so is it with men [...]n the calling of Christianitie.

II. Because of the profession of faith [...]n Christ, who maketh all true beleeuers holy and Saints.

III. In respect of Baptisme, by which externallie the partie baptised is to bee [...]udged, to haue put on Christ, as Scrip­ [...]ure phrase is, Gal. 3. 27. to haue remis­sion of his sinnes, Act. 2. 39. to be par­ [...]aker of Christs death: Rom. 6. 3. 4. Col­los. 2. 12. [Page 86] 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 [Page 87] 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 visi­bleThe 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 [Page 88] 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 that the parables so interpreted is true, if they consider well themselues, what is before spoken truely of them, and also the accusation of George Iohn­son, and M. White, which hee saith, hee hath prooued against them.

VI. That the power of Christ, that is, authoritie to preach, to administer the Sa­craments, and to exercise the Censures of the Church, belongeth to the whole Church, yea to euery one of them, and not the princi­pall members thereof.

This opinion is indeede the first A. Answere. B. C. of Brownisme, whereupon they build al the rest of their vntrueths; And [...]pularitie [...]e first prin­ [...]le of Brow­ [...]me, which [...]ing laide, [...]ey build [...]ereon their [...]aration. of this, they inferre the audacious bold­nesse for euerie meane person to take in hand to interpret the Scripture, to cen­sure the whole Church, and to excom­municate it, which they call lesse odiou­slie (but all one in substance, if this bee) marked) separating from the same: This is [Page 89] their owne iudgement; in which mise­rable error poore soules are inwrapped, for that it carrieth with it a great liberty to flesh and bloud, and giueth great power to one man, more thē our Church alloweth to anie Bishop in England.

Hence doe they conclude, that by oneIf this sixth po­sitiō be main­tained, what things necessa­rily will follow thereupon. man, all the assemblie is polluted, for that euerie man hath authoritie to pro­ceede against him, which if it be not done, euerie one partaketh with the of­fenders sinne, and so is defiled.

Hence they gather also, that it is not onely lawfull to separate from that as­semblie where wicked men are, but also ought so to doe, vnlesse they can cast them out.

Hence also it is, that two or three ga­thered together, must bee a Church which hath the whole power of Christ, and may presently make them Officers, and vse the discipline of Christ; for this their position containeth thus much, that a company gathered (as they say) into the name of Christ by a couenant made, to walke in all the waies of Christ knowne vnto them; such a companie hath in it authoritie to ordaine Mi­nisters, [Page 90] and Officers, to preach, admi­nister the Sacraments, and vse the cen­sures, yea euery member of them hath this power with the rest; but yet for or­der sake onely, some are chosen by the whole thereunto, but the power of this is in all and euery of them, so as in want of speciall men, any one, the fittest cho­sen, may performe that worke.

This is the ground of their out-brea­king from al the Churches in the world; which pleasant baite offered, hee that doth greedily snatch at, must of necessi­tie swallow the hooke, with euery false­hood hanging thereupon.his populari­ [...]e is,

But this their assertion is:

I. Contrary to the order which God1 Contrarie to Gods order [...]nder the law. established before Christ, both before the law and vnder the law: before; the power of gouerning was in the chiefe, the first borne, Gen. 4. 7. & 25. 31. Num. 3. 12. till Leuites were chosen. Vnder the law; the Lord himselfe selected the Tribe of Leuie, to take the charge of the congregation, which power was theirs, not receiued from the people; but giuen them from God by Moses, the people being commanded, they onely approue [Page 91] the Lords appointment, Num. 2. 6. 12. Leuit. 8. 2. 36. This gouernment con­tinued all the old Testament time: of this I hope there is not doubt.

II. It is without warrant of Scrip­ture,2 Without war­rant in the A­postles time. during all the Apostles daies: for this is general euery where, that the bo­die of the congregation attempted no­thing of themselues, but alwaies Church matters were begun, gouerned, & com­posed by the Apostles, Act. 1. 15. 23. 24. 25. & 6. 3. 6. & 14. 19. 20. 23. 1. Cor. 5. 3. 5. neither can any one instance be gi­uen to the contrarie, in all the new Te­stament, only they were made acquain­ted with that which concerned them all, Act. 1. 15. a libertie was granted thē by the Apostles then, to chuse officers onely, to present them to the Apostles, but they neuer made any themselues, Act. 6. 3. 6. & 14. 23.

III. It is flatly against Christs com­mission3 Against the commission of Christ, gran­ted to his A­postles, and o­ther succee­ding them. granted to the Apostles, and those which succeeded them, Matth. 28. 19. & 16. 19. Ioh. 20. 21. 22. 23. Mark. 13. 34. which, as before is shewed, they did practise, and in their absence com­mitted the same, not to the body of the [Page 92] people, but to the chiefe Ministers of the Gospell, as to Timothie, 1. Tim. 1. 3. & 3. 14. 15. & 5. 21. 22. And to Titus, Tit. 1. 5. And this was to continue in the persons succeeding them for euer, as is euident by the charge imposed on Ti­mothie, to continue euer, which could not bee in his person, but in other fol­lowing in his place, 1. Tim. 6. 13. 14. Therefore that place of 1. Cor. 5. 4. 13. though spoken generally, must bee vn­derstood of the Elders, or chiefe Offi­cers of the Church, as may appeare, 1. Cor. 2. 6. And all that can bee gathe­red from that place for the bodie of the Church, is but this, that it be done with their knowledge publikely, when they meete together in the open assemblie, as the fifth verse meaneth.

IV. It is most apparent, Ephes. 4.4 [...]he place of [...]e Ephesians against it. 11. 12. that Christ ascending vp, gaue gifts, for preaching, administration of Sacraments and gouernment, vnto some sorts of men, who are set out there, and plainely distinguished from the other Saints, the bodie of the Church. The Church is compared to a bodie, Ephes. 4. 12. Colos. 1. 18. for euen as a boodie [Page 93] speciall members giuen it of God, and endued with speciall vertues in thē ­selues, which the body doth not bestow vpon them, as the eies to see, the tongue to speake, the hands and feet haue their proper offices, all for the good of the bodie: yet haue not these speciall pro­perties from the bodie, but from God: so is it with the Church, which hath speciall Officers receiuing their power from Christ, by such meanes as God hath appointed, & not from the Church. And therefore both here in the Ephes. 4. 11. 12. the principall members with their gifts are plainely distinguished from the bodie, as receiuing their gifts from Christ, for the Church; and not from the Church, that is, the bodie of the Congregation: To which he neuer said, go preach; nor euer committed his power of gouernment vnto the same, as is manifested in the former reason. And is as plaine as is the shining of the Sunne in the firmament of heauen, to such as either are not blind, or wilfully shut not their eyes from seeing.

V. It is neuer to bee found in all the old Testamēt, that the people, but Prin­ces [Page 94] and Ecclesiasticall Gouernours, men5 [...] Word [...] not lay gouern­ [...]t vpon people: [...]her repro­ [...]h them for [...] reforming [...]gs amisle: [...]t the chiefe [...]uernours, whom it [...]s to re­ [...]rme. [...]ow Matth. 8. 17. is to be [...]pounded, [...]d the rea­ [...]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 thē, or as he appointed it, by giuing his cō ­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 thē 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, [Page 95] 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 [Page 96] 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 [Page 97] 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 thē, 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 y^e 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 [Page 98] 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 y^e officers should be called y^e 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 [Page 99] for the whole. Secondly; a compa­nie no where is called in all the new Te­stament a Church, (Christian families excepted) but then whē they haue their officers; otherwise they are called be­leeuers, disciples, but not a Church, butNote 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 incōueniences, whichCertaine 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 dreame of so many inconueniences, which will befall the Church, (if the same bee not as they would haue it) they thinke not what euill befalleth to the Church by this ground of theirs, to wit, their popular gouernment: let such declare it, as ex­perimentally haue tasted of it.

VI. In it selfe (the multitude being6 It is instability and disorderli­nesse. euer vnconstant) it is instabilitie, vnor­derlinesse, where euery one is alike e­quall, it is the nurse of confusion, the mother of schisme, the breeder of con­tention, as appeareth by them at this day: and whosoeuer holdeth it, must needes make separation with the Brow­nists: he cannot auoid it.

VII. This their assertion is against7 It is against the comman­dement of God. the very commandement of God, who willeth the sheepe to obey their shep­heard, Heb. 13. 17. and not hee to obey them: the flocke to depend vpon their [Page 101] Pastour, 1. Pet. 5. 2. and not hee on the flocke. The contrarie can no where bee proued by Scripture; neither can it bee shewed in the old or new Testament, byNote this wel. any example, that euer the people had command ouer their Pastour, or power to cast them out.

VIII. This is against common rea­son,8 Against com­mon sense. that the father begetting should be subiect to his children begotten (1. Cor. 4. 15.) the worke domintere ouer the workman, 1. Cor. 9. 1. 2. the seedsman to be ordered by the corne, and not the corne by him.

They speake of a few gathering to­gether to bee a Church, but they shew not how: If they come lawfully toge­ther, it is by the Lords meanes, euen by the Ministerie, the ordinarie meanes to plant Churches: or else vrged therby to ioyne vnto a Church. But that such a companie should be a Church of God truly constituted, who so breake foorth from Churches, and will not ioyne to any other, but wil be a Church of them­selues, such a gathering together to be a lawfull assemblie gathered in the name (that is, in the power, authoritie & good [Page 102] pleasure) of Christ, from amōgst vs with condemnation, his will in his Testament sheweth not.

IX. And lastly, this is against the dig­nitie9 Against the authoritie of the Ministers of Christ. & office of true Ministers of Christ Iesus, who represent Christs person vn­to the congregation, 1. Cor. 4. 1. hauing their authoritie from him to preach in his name, and administer the Sacramēts, and to vse the censures in his name for the good of the Church, which none but such as represent him can giue to them, nor any, but such, take it from them. Now the bodie of the people, doe not by office represent Christ, neither are equall with Ministers as they bee such, much lesse haue authoritie ouer them: and therefore can they not make that which themselues are not, neither can they take from them, that which they neuer gaue them: neither reade we that euer the people, either made or deposed any from their places; but onely such Gouernours and persons in authoritie as doe represent Christ.

VII. That the sinne of one man pub­likely VII. Error. & obstinatly stood in, being not refor­med, nor the offender cast out, doth so pol­lute [Page 103] the whole congregation, that none may communicate with the same in any of the holy things of God (though it be a Church rightly constituted) till the partie be ex­communicated.

The former position is the ground of this, and this latter is the ground of se­paration, where sinfull men be vnrefor­med: and the reason is, for that euery man hath power (as they say) to cast him out, and he that doth not vse his autho­ritie, is guiltie of his sin, as a Magistrate that winketh at wilfull murther.

I. The former ground (as wee see) isAnswere. most false, and therefore this error built thereon is also ouerthrowne.

II. There is not any sound groundMen are not polluted by the sinnes of other men, whilest they approue not of them: nei­ther ought men to sepa­rate from holy things, for ill me [...] for this their opinion in the Scripture, to wit, that hee which neither in iudge­ment alloweth, nor in affection liketh of the sinne of another, but doth speake against it; in his countenance vpon oc­casion sheweth his dislike of it; doth his best in his place to reclaime them; pra­ctiseth no such thing, but the contrarie vertue, should yet bee so farre polluted, as that because of the offender hee may not come to the holy things of God▪ [Page 104] this seuenth position is false, which I thus manifest:

I. Vnder the Law there was a sacri­fice [...]o sacrifice [...]or it vnder [...]e law. for al maner of pollutions, yet none appointed for this: therefore such a pol­lution then was not: and therefore is it not morall.

II. The godly people are neuer re­proued,Godly not so [...]eproued. for being at the ministration of holy things, though wicked men were there; and yet the Prophets euery where mention great euils amongst the peo­ple, but neuer such a sinne as this; yea where they speake of separating the cleane from the vncleane, they reproue the Priests, for not making a separation of them, but neuer disswade the godlie from comming to cōmunicate, in holy things. Ezech. 22. 26. Therefore it was not reuealed then to bee a sinne, which these now make a sinne by their error of the Churches authoritie. Thus with broching errors, they increase the peo­ples transgressions by making also new sinnes.

III. The Prophets did not separateProphets ne­uer made se­ [...]ration in the greatest time of cor­ruption, from Gods worship. themselues, though they cried out so a­gainst wickednesse, (as in Esai. 1. 4. 5. 6. [Page 105] 9. 10. 13. 14.) w^t doth plainely shew that the holy Ghost was not then a teacher of any such thing: howsoeuer certaine Scriptures speaking of ceremoniall pol­lution, may only seeme, I say, to make for them, yet doe not so indeede. For if this could haue bin gathered from those places, wee are to iudge, that the Pro­phets would so haue expounded Moses, and haue also declared it by practise: vnlesse we think the Prophets halted in doctrine, and regarded not to sinne in life, as too many now doe.

IV. The Scripture plainely teachethScripture tea­cheth the con­trarie. the contrarie.

I. By acquiting the godly from the transgression of other: Ezec. 33. 9. and 18. 14. 17. 20. and 14. 18. 20. Tit. 1. 15. Reuel. 3. 4. and 2. 24. 22. 23. Gal. 5. 10. reade the places.

II. By declaring it to be a sinne forNote this. to leaue the holy things of God, for the wickednesse of other. 1. Sam. 2. 24. 17. Where the words are plaine and cannot be auoided by giuing an other expositiō of the word, contrary to the vse of it els­where in Scripture, contrary to the com­mon and generall acception of it by Di­uines, [Page 106] and the proper sense of the place.

This place cutteth deepely into their schisme, who are growne into a hie measure of abhorring the Lords word, his Sacraments, and all the holy exerci­ses of religion amongst vs, as is shewed before.

V. In the word we haue libertie gi­uenThe Word doth warrant godly mens comming to the holy things. vs to come vnto the holy things of God, if we looke vnto our selues to re­forme our waies. So our Sauiour allow­eth, Matth. 5. 23. 24. So the Apostle (1. Cor. 11. which place is most preg­nant for the deciding of the controuer­sie)See M. Powels Reioynder. pag. 118. for he purposely speaks of the pollu­tion of holy things, to wit, of the blessed Sacrament, verses 18. 22. Where he first tels them of their fault; then informeth their iudgement in the institutiō, verses 23. 24. 25. 26. after shewes the perill; if men doe not come reuerently, that such a one eateth and drinketh damnation, not to other, but to himselfe, vers. 29. Lastly, doth will euery man for remedy of such an euill, to examine, not other, but himself, & so alloweth him to come to the Lords Supper, v. 28. In all which hee doth not mention pollution by o­ther, [Page 107] neither prescribes separation for a remedie: of this hee speaketh not one word, and yet Corinth was a corrupt Church in doctrine, and other vnclean­nesse, yea wherein men did continue af­ter the Apostles once and twise admo­nishing, 2. Cor. 12. 21. Therefore the A­postle instructed by the Spirit of God, had not receiued any such doctrine frō the Lord, to teach vnto the people, as these men would picke out now from the holy word of God.

And to cōclude, this their position in­sinuates that the sin of one, doth dissolue the bond of alleageance betweene God and another, for the Lord commands vs to worship him, to receiue the Sacra­ments, &c. Now it cannot bee prooued, that another mans sinne freeth me from doing what I am commanded: let this be proued. May not I serue God, because another man doth offend him? must I cease to obey, because another liueth in transgression? It is without reason to thinke it.

Thus wee see the strongest reason for separation, and the ground thereof o­uerthrowne. The Scriptures which are [Page 108] alleadged for separation are nothing a­gainstTo what heads all the places alledg'd for separation, may be refer­red vnto, and so answered. vs, nor against our publike com­munion in holy things. The places may be reduced to these heads:

The places that forewarne Gods people vnder the law, to separate them­selues, are thus to bee taken: 1. From Idols of false gods, as Israel from Egyp­tian Babylonish or heathenish gods, and Idolaters dwelling about them. 2. Frō Idols of the true God, as Iudah from Is­rael in Ieroboams time and after. 3. Frō persons ceremonially polluted. In the time of the Gospell: 1. From Iewes not receiuing Christ, but rayling against Christ. 2. Frō Gentiles without Christ. 3. From Antichrist, vnder the shew of Christ, persecuting Christians. 4. From familiar accompanying in priuate con­uersation, with men excommunicate, or of lewde life worthie to bee excom­municate, when neither religion com­mandeth, charitie bindeth, nor our cal­ling warranteth vs thereunto. But what are all these places to vs, which are a­gainst Idols and Idolaters, against An­tichrist, against Iewes rayling on Christ, or Gentiles not entertaining Christ, we [Page 109] professing Gods truth, and worshipping Iesus Christ, with detestation of idola­trie? or what are the places which con­cerne priuate and voluntarie familiari­tie, against the publike comming to the holy things commanded of God? no­thing at all.

It cannot be proued that a man is pol­luted, that commeth to heare the Word preached, & to receiue the Sacraments, by such, as by whom the Lord hath bin effectuall to conuert men vnto him, and hath a calling of the Church.

VIII. That euery of our Assemblies, VIII. Er­ror. are false Churches.

This erroneous and false position, isAnswere. more fully confuted in the end of this Treatise, to which I may refer the Rea­der; neuerthelesse, I wil adde thus much more hereof in this place thereto.

First, touching the distinction of trueThe distincti­on of true and false, cannot stand nor be vrged, as the difference be­tweene vs and them. and false, applied vnto vs, it cannot bee maintained by the Word against vs: there is neuer a place of Scripture spea­king of false Prophets, false brethren, or of false gods, which can truely be alled­ged against vs; but such places must needs be miserablie wrested.

Secondly, it is strange they should taxe so generally without exception, e­uery Congregation, and all the godlie people and seruants of Christ amongst vs. He that runneth that way, had needIt containeth a deadly con­demnation of vs all, and in our standing to be as void of comfort, as the Antichri­stian Assem­blies of the Papists. of serious cōsideration, before he hasti­lie entertaine so deadly a censure: for this carrieth so much with it, as the same secludeth vs all visiblie, as farre from a­ny assurance of sauing grace, from per­taking of the life of God, and the way which leadeth vnto euerlasting saluati­on; as the Papist, & do not they so iudge of vs? It appeareth by their continuall quoting of the same Scriptures against vs, which y^e holy Spirit intendeth against Antichrist and cursed idolaters, thereby abusing simple honest hearts, leading them into this wofull censure of con­demnation and most accursed vnchari­tablenesse against vs: whereas wee find in the word, God called Israel his peo­ple after defection, and their children (in respect of circumcision) his children Ezeck. 16. 21. 22. 2. Some in the Act. 19. 2. which were ignorant of the holie Ghost, beleeuers. 3. The Corinthians, Saints, when there was incest openlie [Page 111] committed, men were also drunken at the Sacrament, and some which denied the resurrection. 4. Pergamus a Church, and yet false teachers in it. 5. The Church of Christ is set out euen by the naming, that is, by the profession of the name le-Christ: Rom. 15. 20. See how little hath God taken, to condemne those, who will not hold vs a true Church, for that much which we haue.

But to the same more in particular I answere thus; That our assemblies are not false Churches, that congregationWhat is a false Church. which is false, hath a false head, false matter, false forme, and false properties: but this cannot be auouched against our congregations: for wee haue no falseWe haue no false head. head, we hold Iesus Christ, and worship no other God, but the Trinitie in vnitie: If such, as haue been of vs, and by them­selues may iudge of this trueth, doe yet denie the same, they neede rather corre­ction, then instruction.

The matter is not false: and to vnder­standNo false mat­ter. this, we must note a difference be­tweene no matter, true matter, and false matter.

No matter, are they w^t maketh no pro­fession, [Page 112] of Christ at all, as infidels that be­leeueWhat is no matter at all. not him: such are Iewes, Turkes and Pagans: whose Assemblies are no Churches of God at all.

True matter, (to wit, visible, for of thisWhat is true matter. we here speake) are all such as openlie professe this maine truth, that, Iesus the sonne of Marie is the sonne of God, Christ the Lord, by whom onely and alone they shall be saued.

That this is the true matter of the Church of God, thus I prooue.

I. Because they beleeue the summe of the Gospell, which Gospell, who so ma­keth outward profession of, are the true visible matter: Rom. 10. 9. Ioh. 1. 12. and 3. 36. Ioh. 17. 3.

II. Because it was the doctrine alone by which the Apostles did gather peo­ple to make them a Church and disci­ples vnto Christ, Act. 2. 36. and 9. 20. and 19. 4. 5. and 18. 28. Luk. 24. 47. 1. Cor. 15. 3. and 3. 11.

III. Because such asmade profession hereof, were without any stay or let, re­ceiued into the Church as true matter: Act. 8. 37. and 16. 31. 33. and 11. 26.

IV. Because he that doth make open [Page 113] 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 suchWe 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 matterTrue 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 [Page 114] 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 theOutward 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: [Page 115] 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, [Page 116] 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 trueWhat false matter is. matter.

The visible forme is not false, whichThe 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: [Page 117] 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 aBy 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, [Page 118] and are bound together, Colos. 3. 4. Ioh. 13. 35. Thus is 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 theWhence the visible forme and constituti­on ariseth. inuisible (as is declared) & also y^e 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 fromGoe 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 y^e 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. [Page 119] 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 openA 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 [Page 120] 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 ofThe 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 [Page 121] Iewes outwardly were the seede of A­braham, though not the Israel of God, which are onely elect: neither doth cor­ruptionsNote 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 [Page 122] 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 congrega­tionsThe 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, [Page 123] 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 [Page 124] owne onely, and therein doe we con­tinue.

II. Is the holding out of this truethThe 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 [Page 125] 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 isThe third Properti [...]. 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 ex­hortatiō, & 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 [Page 126] the Church, which also wee haue, andIf 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 t [...]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 cōdemne 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 theDiscipline 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 [Page 127] 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 wāteth 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 [Page 128] 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. frō 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 [Page 129] 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 himselfeAnswere. an Apostle: and why is it not a forcible reason for an ordinarie ministerie? Nei­ther can the deuice of some stand, who imagine, y^t 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 [Page 130] 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, 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 [Page 131] they ought to carrie themselues to­wards him.

I. The Lord onely ordaineth officesHe 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 theHe 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 [Page 132] 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 [...]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 [...]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 [Page 133] of the functiō (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 on­lyWhat 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 [Page 134] 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 approbatiō. 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 [Page 135] 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 areIf 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 thē. 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 ha­uingProu. 29. 18. his measure of perfection, wanting only time of birth to be brought foorth [Page 136] 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 [...]he Church to do three [...]ings in the [...]aking of a Minister. Ordination, doe stand in three things also.

I. After some be presented, Act. 1. 23. is in examination, y^t 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 cōuerted, 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. N [...]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, [Page 138] 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 ofI. Electi­ [...]. 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 par­tieThat is requi­ [...]d in a holy [...]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. [Page 139] 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 cōsummate with imposition of hands, an Apostolicall perpetual practise, Act. 6. 6. 1. Tim. 4. 14.

The Minister thus admitted, as a Pa­storWherein 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 pat­terneTitus 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 [Page 140] 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 hisWhen 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, whō he had chosen and called. From this worke of the LORD follow two things:

I. That such an one may challenge theWhat the cō ­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 [...]ey be tied one to another, and thus or­ [...]ined and conioyned.

Now from all this ariseth the euident [...]oofe of that which hath been said, that [...]e are true Ministers of Christ in the [...]rch of England standing ouer the [...]emblies, first, for that they bee called [...] Christ, hauing both good gifts and [...]ces.

II. They haue an outward calling of [...] Church, being examined, found fit, [Page 142] 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 cōuerting 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 re­cordedAnswere. 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 [Page 143] 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 al­leageThe 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, [Page 144] 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 Mini­stersTheir 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 cōstant 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, [Page 145] 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 [Page 146] 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 ofAnswere. 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 [Page 147] 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 pra­ctiseSee 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 [...]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 [Page 149] 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 andThe 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. [Page 150] 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 [Page 151] 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 [Page 153] 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 [Page 154] 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 shouldWe are not to heare them. heare any of them, as Iere. 23. 16. They speake (as Brownists) their owne fanta­sies and visions of their owne heart, and not truly out of the mouth of the Lord: and herein they goe on obstinately and will not heare the Charmer, charme he neuer so wisely.

Besides, how can their Teachers bee preferred so to be heard as Ministers of Christ before our Ministers? God hath giuen no seale to them of their ministe­rie, they conuert none to God; but per­uert simple honest hearts alreadie con­uerted, and doe steale away our labours in the Lord. When the Lord Iesus hath [Page 155] abundantly blessed his people here in conuerting them by our ministerie; yet are some so foolish amongst vs, as they will neither be moued by Scripture, rea­son, their own feeling, nor Gods visible testimonie by his blessing vpon many, to yeeld to the truth, which wee bring, if it crosse their course any way. But in preiudice of our Ministerie, in hatred of our course, and too great a conceited loue to their owne deuised way, they contemne and reiect the iudgement of both learned and godly men amongst vs, as either blind, not hauing their eyes as yet opened, or put out againe by the god of this world, if so be a man knowWhy they dare cōdemne men so much that knowe their way, and set themselues against them. their way and will not ioyne himselfe with them. For they doe take for gran­ted, that hee which knoweth their way must needes know it for the way of the Lord; vpon which false imagination, they doe presumptuously censure, and dare boldlie condemne men, which know the same, and either do speake or write against it; as men should, or else yeeld themselues, and giue the cause.

IX. That it is not lawfull to ioyne in prayer with any of vs: that is, though they [Page 156] will pray for vs, yet will they neither ioyne vs with them in their prayers, nor approue of our praying for them. What can they doe more against, or lesse vnto, a Iew, Turke, and Papist? for these will they only pray for, and no more do they for vs. If they hold any of vs the chil­dren of God, then our Sauiour hath taught them to ioyne vs with them in prayer, and to say Our Father with vs.

X. That Ministers may not celebrate mariage, nor burie the dead. This they say, but without Scripture.

XI. That Ministers should onely liue of voluntarie contribution, and not either of set stipends or tithes.

This is against the wisedom of God, who allowed a setled maintenance vn­der the Law: and there is nothing a­gainst it in the Gospell.

XII. That our Churches ought to bee raced downe, and not to be imploied to the true worship of God.

The maine reason for this assertion, is by making equall Paganisme, and Anti­christianisme, which being taken for granted, they do vrge the Scriptures in the old Testament, vttered against the [Page 157] Heathen Temples, to race downe our Churches. But there is great difference betweene Antichristianisme, and Paga­nisme; for this was the worshipping of a false god, and without any profession of the true God: but the other worship the true God, and hold many truthes of God. Paganisme was wholly without the Church, but Antichrist sits in the Church of God, so as the Church of God had a part in those things, when they were built, to keepe possession forNote this. the Lord in his creatures, which they did abuse to idolatrie and false worship; and therefore there is more cause to purge them, holding the right which we haue by the godly, before vs in thē, then to race them, because the wicked did abuse them. But grant there be no difference, yet it must be proued that our Churches were built by Antichrist, be­fore we pull them downe: else all the Scriptures alledged are but misapplied.

And thus much of this, and all other their Brownisticall opinions, which I here haue set downe by themselues, to acquaint thee with them, that so thou maist discerne and iudge of y^t their way [Page 158] by it selfe, and the difference betweene it, and all other Churches, which I wish thee to discerne wisely, and iudge of rightly. If they tell thee of a false Con­stitution, and false Ministers: will them to prooue first their confused popular Gouernment, and their owne false ordi­nation of Ministers. If they tell thee of corruptions, vrge for that M. Whites te­stimonie against them herein, and also the witnes of George Iohnson, who here­inIf thou canst possiblie, get his booke. is to be beleeued as a full Iurie against his brother, against the Elders, and a­gainst other of them: for this man con­tinuing one in that way, yet layeth to their charge such vnnaturalnesse, such pride, crueltie, partiall dealing such de­ceitfull shiftings; such monstrous vn­cleannesses; such obstinacie and wilfull vnreformablenesse; such scorning of those that reproue them, laughing at, and reuiling the partie offended; such Popelike censuring and excommunica­ting, as, (obseruing all the particulars which he specifieth) looke what they seeme to condemne amongst vs, as in­supportable, they immeasurablie therin exceed amongst themselues. Oh my [Page 159] friend, wilt thou so abhorre thine owne mother, for her wāts & failings, as thou canst be content to embrace voluntari­ly a stranger, so full of such transgressi­ons? vnnaturall and foolish: strait harted are such, and not men of a tender con­science. If they do propound vnto thee, the state and gouernment of reformed Churches, tell them it is not their cause, and nothing at all to make good their way, from which they differ essentially: else did Barrow very ill to make a mock of their maner of gouerning. Let them, as men separated from all Churches, shew their priuate differences from the same, and let them not obiect vnto thee Corruptions, nor the constitution of the reformed Churches, as if that were their sole cause, as by their seuen questions propounded, they make men beleeue: but will them to manage their owne standing so from all Churches, else cease to heare them, and bee not indirectly [...]ead at vnawares into their by-path and singular course from al other. See, I pray thee and consider.

Before I conclude, one thing let meeJohnson a­gainst Iacob. put you in mind of: when they say, wee [Page 160] are no true Christians, and that we are a false Church: they vse to say, in such a standing in such a state, as wee are thus, and so. Where note well, that onely re­spectiuely we are so, but not otherwise. By which course of respects, no calling might bee good, no man honest, no [...] Church true, no person a Christian, none faithfull nor in the way of life. But who do thus, (hauing loue and charitie in them) consider men so, only seeing the euils, and condemning men for corrup­tiōs; but not any way approuing of their graces? This is not after God, who, whē respectiuely hee considered of a mi [...] companie, for some good, doth call all good, Numb. 23. 21. for some Saints, call all Saints, 1. Cor. 1. 1. But these men do condemne very godly men for some respect, externally cōsidered, vpon them not in them, nor from them. If we do con­sider godly men, and true Churches re­spectiuely, wee are bound 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 [...] [Page 161] 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 [Page 162] 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.