Christian Advertisements and Counsels of Peace, Tract 1 · Part 2 · Subpart 3

Christian Advertisements and Counsels of Peace · Tract 1 · Part 2 · Subpart 3

p. 78The errors of the Separatists, and the matter of their Schiſme.

I. They hold, that the Constitution our Church, is a falſe Constitution.I. Error.

p. 79I. 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 vsus Idolaters.

p. 80This is contrarie to the courſe of h… Anſwere.Scripture, neuer taking an Idoll, n… Idolaters in any ſuch ſenſe: I hauehave 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 eueryevery thing: but wi… out it, the Word, Sacraments, pray… almes, repentance, faith, louelove, 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 p. 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 hauehave 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 vsus; of Lot …rſaking Abraham for the world; Iob ſo, and the people in Mordecaies time …iding in Babylon?

IV. I aske whether Chriſts kingdome p. 82be 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 vsus, 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 vsus, and we with him allo.that we are his people:

1. By giuing vsus 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 vsus, from the … nemies of his Goſpell: a pro… of God to his people, Leuit. 26. Deut. 28. 7.

Yet they regard not the merciemercy… p. 83…e Lord, but maintaine ſo ſtiflie thisThey like it, that we call them brethrē, but they will not ſo account vsus. …roſſe error, as they hold not themſelues …ound to admoniſh vsus as brethren, but …ey may let vsus alone as men without, …cept it bee to get vsus 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 onelyonly 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 onelyonly 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 p. 84ſen 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 vntounto vsus; 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 p. 85not 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 hauehave put on Chriſt, as Scrip…ure phraſe is, Gal. 3. 27. to hauehave remiſſion of his ſinnes, Act. 2. 39. to be par…aker of Chriſts death: Rom. 6. 3. 4. Colloſ. 2. 12. p. 86and to hauehave 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 onelyonly, 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 p. 87and 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 vponupon 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 vntounto, 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 hauehave 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 vsus, and beyond the ſeas, doe ſo vniuerſally interpret p. 88the ſame; when went the Spirit of God from all Churches herein to them onelyonly? 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 eueryevery 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 p. 89their 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 onelyonly 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 vntounto them; ſuch a companie hath in it authoritie to ordaine Miniſters, p. 90and Officers, to preach, adminiſter the Sacraments, and vſe the cenſures, yea eueryevery member of them hath this power with the reſt; but yet for order ſake onelyonly, ſome are choſen by the whole thereunto, but the power of this is in all and eueryevery 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 eueryevery 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 vnderunder 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. VnderUnder 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 onelyonly approue p. 91the 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 eueryevery 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 onelyonly, 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 p. 92people, 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, vntounto 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 p. 93ſpeciall members giuen it of God, and endued with ſpeciall vertues in thē ſelues, which the body doth not beſtow vponupon them, as the eies to ſee, the tongue to ſpeake, the hands and feet hauehave their proper offices, all for the good of the bodie: yet hauehave 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 vntounto 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 p. 94and Eccleſiaſticall Gouernours, men5 … Word … not lay gouern…t vponupon 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.Matt 8:17 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, p. 95I hauehave 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 hauehave 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 vntounto them, where is alſo a plaine difference in change of the perſon againe, betweene the officers of p. 96the Church, and the Church complaining, to hauehave 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 hauehave 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 vntounto 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 p. 97whole 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 vntounto all: for it is not enough that two or three agree to a thing, where all hauehave a right, but that all, or at the leaſt, moſt ſhould yeeld their conſent and approbation p. 98to 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 vponupon 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 hauehave 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.Acts 15:3whole vponupon the part, and this to bee taken p. 99for the whole. Secondly; a companie no where is called in all the new Teſtament a Church, (Chriſtian families excepted) but then whē they hauehave their officers; otherwiſe they are called beleeuers, diſciples, but not a Church, butNote this place. Act. 15. 22. 23.Acts 15:22Acts 15:23 only in Act. 14. 23. by anticipation, as heauen and earth are ſo called before they were, Gen. 1. 1. Therefore if the officers giuegive 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 hauehave 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.

p. 100It 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 hauehave 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 hauehave taſted of it.

VI. In it ſelfe (the multitude being6 It is inſtability and diſorderlineſſe. euer vnconſtant) it is inſtabilitie, vnorderlineſſe, where eueryevery 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 vponupon their p. 101Paſtour, 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 vntounto 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 p. 102pleaſure) of Chriſt, from amōgſt vsus 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 vntounto 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 giuegive 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 hauehave 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 onelyonly 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 p. 103the 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 eueryevery 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 vponupon 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▪ p. 104this ſeuenth poſition is falſe, which I thus manifeſt:

I. VnderUnder the Law there was a ſacrifice…o ſacrifice …or it vnderunder …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 eueryevery 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. p. 1059. 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 hauehave bin gathered from thoſe places, wee are to iudge, that the Prophets would ſo hauehave expounded Moſes, and hauehave 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, p. 106and 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 vsus, as is ſhewed before.

V. In the word we hauehave libertie giuenThe Word doth warrant godly mens comming to the holy things. vsus to come vntounto the holy things of God, if we looke vntounto 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 eueryevery 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, p. 107neither 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 vntounto 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 vsus 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 p. 108alleadged for ſeparation are nothing againſtTo what heads all the places alledg'd for ſeparation, may be referred vntounto, and ſo anſwered. vsus, nor againſt our publike communion in holy things. The places may be reduced to theſe heads:

The places that forewarne Gods people vnderunder 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, vnderunder 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 vsus thereunto. But what are all theſe places to vsus, which are againſt Idols and Idolaters, againſt Antichriſt, againſt Iewes rayling on Chriſt, or Gentiles not entertaining Chriſt, we p. 109profeſſing 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 vntounto him, and hath a calling of the Church.

VIII. That eueryevery 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 vsus and them. and falſe, applied vntounto vsus, it cannot bee maintained by the Word againſt vsus: there is neuer a place of Scripture ſpeaking of falſe Prophets, falſe brethren, or of falſe gods, which can truely be alledged againſt vsus; but ſuch places muſt needs be miſerablie wreſted.

p. 110Secondly, it is ſtrange they ſhould taxe ſo generally without exception, eueryevery Congregation, and all the godlie people and ſeruants of Chriſt amongſt vsus. He that runneth that way, had needIt containeth a deadly condemnation of vsus 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 vsus all viſiblie, as farre from any aſſurance of ſauing grace, from pertaking of the life of God, and the way which leadeth vntounto euerlaſting ſaluation; as the Papiſt, & do not they ſo iudge of vsus? It appeareth by their continuall quoting of the ſame Scriptures againſt vsus, 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 vsus: 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 p. 111committed, 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 vsus a true Church, for that much which we hauehave.

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 hauehave no falſeWe hauehave no falſe head. head, we hold Ieſus Chriſt, and worſhip no other God, but the Trinitie in vnitie: If ſuch, as hauehave been of vsus, 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, p. 112of 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 onelyonly 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 vntounto 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 p. 113profeſſiō 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 p. 114and ſtone good matter: So is it in the ſpirituall building; all that thus profeſſe Chriſt, are true matter, but eueryevery 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 onelyonly, 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: p. 1151. 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 louelove 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 hauehave but verie few true ſubiects.

A man that maketh profeſſion of one onelyonly calling or trade, and of none other, p. 116by that onelyonly 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 hauehave 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 vsus vntounto God, and one to another viſiblie: For as by laying of the foundation in a building, and ſo the reſt vponupon it, cemented together, maketh the forme of an houſe; ſo doth it in this ſpirituall building, called a houſe: p. 1171. Pet. 2. 5. And that we are vnited vntounto 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 vsus. 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 vsus 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 vsus as be regenerated, do take hold vponupon 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 vsus, wee hauehave 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 louelove, p. 118and are bound together, Coloſ. 3. 4. Ioh. 13. 35. Thus is the viſible Church knit; and ſuch as God hath giuen his Spirit vntounto (hauing true faith and louelove) are the matter of the inuiſible Church, and the vnion by the Spirit, faith, and louelove, 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 onelyonly 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 vntounto 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 vsus, Iam. 1. 18. p. 119and therefore called the immortal ſeed, 1. Pet. 1. 23. By this he maketh vsus aliue, Iohn. 5. 25. By this he reconcileth vsus 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 louelove, 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 vntounto the doctrine, God working in them a will to receiue it, in what degree ſoeuer: 1. Cor. 15. 1. Such a people hauehave viſibly taken hold of the word, and hauehave (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 p. 120of ſaluation (Tit. 3. 5.) thereunto, Act. 8. 12. 13. 37. 38. which they would not hauehave 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 louelove, 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 p. 121Iewes outwardly were the ſeede of Abraham, though not the Iſrael of God, which are onelyonly 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 hauehave we, ſo profeſſing Ieſus Chriſt, (as is before ſaid) & no otherwiſe, and alſo to which God hath giuen his owne holy word p. 122and 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 eueryevery of our congregationsThe true viſible, and conuertible properties of a true Church, what they be, which alſo we hauehave. 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 louelove 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 hauehave been) doe hold, p. 123that 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 hauehave: for neither hauehave we, nor hold we, any other word or ſacraments, thē thoſe that be Chriſts p. 124owne onelyonly, 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 hauehave 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 p. 125it is, that they hold euerie of our congregations to be falſe Churches, when it is manifeſt that with vsus, there are particular congregations, which hauehave 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 p. 126the Church, which alſo wee hauehave, 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 p. 127word) 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 p. 128Church without it, is no true, but a falſe Church: 2. To make our Church a falſe Church, becauſe diſcipline is ſo exerciſed with vsus, 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 hauehave 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 p. 129labours, Rom. 10. 14. 15. 1. Corinth. 9. 2.Conſer theſe Scriptures with theſe quoted places, 2. Cor. 3. 1. 2. 3. & 13. 3. 5.2 Cor 3:12 Cor 3:22 Cor 3:32 Cor 13:32 Cor 13:5 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 onelyonly p. 130their 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 p. 131they ought to carrie themſelues towards him.

I. The Lord onelyonly ordaineth officesHe only ordeineth offices. in his Church, 1. Cor. 12. 5. 28. diuerſitie of adminiſtrations, foreign: but one Lord hath ordained them, foreign. 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 onelyonly 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 eueryevery one in office attend and waite vponupon his owne office, Rom. 12. 6. 7. 8.

III. The Lord onelyonly preſcribes theHe onelyonly deſcribeth the duties in theſe offices. duties to bee done in eueryevery 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 onelyonly qualifieth men to theſe functions, and none can do p. 132this 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 p. 133of the functiō (beſides knowledge) he moueth his Miniſter to hauehave compaſſion to a poore ſinner (as Chriſt had, Matth. 9. 36. Eſa. 61. 1. 2. 3.) to hauehave true louelove to the godly, (as Chriſt alſo had, Luk. 13. 34.) and to hauehave 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 p. 134be 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 onelyonly 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 vponupon God, then vponupon the Church: which Churches calling is yet neceſſary to the outward and ordinarie making of a Miniſter: which p. 135ſtands 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 onelyonly, 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 hauehave leſſe ſinne, Patrons ſhould not ſacrilegiouſly chooſe blind Guids, nor the people be miſerablie ſterued by thē. 1. Tim. 5. 21. 22.1 Tim 5:211 Tim 5:22 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, eueryevery way hauingProu. 29. 18.Prov 29:18 his meaſure of perfection, wanting only time of birth to be brought foorth p. 136by the Church. If the Church bring foorth vntimely fruit, it is her ſinne, and a puniſhment of God for ſinne vntounto 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 vponupon 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.

p. 137This 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, p. 1382. 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 hauehave 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, vponupon 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. p. 1398. 2. &c. Act. 14. 23. and 1. 23. and 6. 2. That it bee done in a holy manner, they calling vponupon 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 vntounto 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.Titus 2:7Titus 2:8 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 p. 140diligent 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 vntounto him as a Paſtor, which ſtand in ſixe things.

p. 1411. 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 hauehave an outward calling of … Church, being examined, found fit, p. 142and 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 hauehave a falſe enterance.

I. As if there were any Miniſters recordedAnſwere. in the Scriptures to hauehave 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 p. 143faulty 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.John 10 ſo commonlie againſt vsus, maketh much for vsus. 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 vntounto 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, p. 144hauehave to anſwere for it, and muſt giuegive an account vntounto God therfore. Theſe hauehave 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. VnderUnder 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, p. 145and 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 p. 146Miniſters, 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 vntounto 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 vntounto God, neither doe any of vsus by them worſhip God, neither teach men ſo to doe: but onelyonly in ſpirit and in truth. And therefore that place of Matth. 15. 9. and other Scriptures to that purpoſe are falſely alleaged againſt vsus. But grant p. 147there 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 vsus, 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 vsus 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.

p. 148IV. 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 eueryevery 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 vntounto them; and this was alſo, as vſuall as reading in eueryevery Synagogue, vponupon 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 vponupon them, when they departed: Num. 6. 23. 27. This was done in eueryevery 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 p. 149there 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 vsus 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 vponupon 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. p. 15018. 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 eueryevery 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, vnderunder 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 p. 151in 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 eueryevery of them vncapable before God to chuſe them Miniſters, though they deſire the meanes of ſaluation. Thus ſay they againſt vsus, and yet if onelyonly two or three of them bee gathered together, they hauehave the whole power of Chriſt, not only to giuegive 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.

p. 152III. 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 vsus.

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 vsus, 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 vsus, hath either faith or feare of God. Theſe men herein hauehave 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 p. 153they 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 p. 154the 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 vsus 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 p. 155abundantly bleſſed his people here in conuerting them by our miniſterie; yet are ſome ſo fooliſh amongſt vsus, as they will neither be moued by Scripture, reaſon, their own feeling, nor Gods viſible teſtimonie by his bleſſing vponupon 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 louelove to their owne deuiſed way, they contemne and reiect the iudgement of both learned and godly men amongſt vsus, 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; vponupon 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 giuegive the cauſe.

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

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

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

This is againſt the wiſedom of God, who allowed a ſetled maintenance vnderunder 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 p. 157Heathen 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 hauehave by the godly, before vsus 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 hauehave ſet downe by themſelues, to acquaint thee with them, that ſo thou maiſt diſcerne and iudge of y^t their way p. 158by 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 vsus, as inſupportable, they immeaſurablie therin exceed amongſt themſelues. Oh my p. 159friend, 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 vntounto 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 vntounto 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 p. 160are 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 onelyonly 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 louelove 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, vponupon 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… p. 161them, and all the goodneſſe in them. Such as hauehave charitie without ſuſpition, and true vnfained louelove 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 eueryevery 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 hauehave 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 louelove of the trueth for the trueths p. 162ſake) and ſo come to partakings, which doth but increaſe contention, till all come to confuſion, except the Lord in his great merciemercy preuent the ſame, and that he doe turne vsus all into a more moderate courſe, and there keepe vsus: which I beſeech him to grant for his Fatherlie merciemercy 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 vsus all to vnitie.

FINIS.