doe nourish it English people the instance contentions in religion breed it Vpon occasion whereof Satan suggesteth mans corrupt heart intertaineth and so becommeth the worse one offendeth and another there at stumbleth but wo is vnto both and a mischiefe ensueth thereby vnto many Other nations are full of examples and of this miserie may we also lament much sin and thereupon fearefull iudgement but little sorrow and lesse amending without greater inforcement Dreadfull daies Behold our securitie in the middest of miserie vnderstand and pray Papists on the one hand increase though their cause bee cursed The practise of their bloody intendments might make them odious and teach vs to walk more warily in vnitie but we amongst our selues do work our owne woe by vncomfortable contentions neither side yeelding the euill groweth by partiall partaking Oh that our Abrahams would somewhat yeeld a little in the smallest things and know themselues Lots also hearken to holesome counsell that both may bee vnited in peace for the Cananites are in the land Whilest the victory is striuen for the generall enemie doth win ground and Satan hath sent a new companie on the right hand lest this his contentious worke should cease to be The one sort is iustly feared and therefore as the generall enemie of many resisted the other held contemptible and therefore as base neglected or for the fewnesse despised but the little Foxes eat grapes These must also be seene vnto and said to but without rigor and bitternesse Through our silence they proclaime themselues Conquerours they challenge all and still bid battell to the whole host of Israel as if they were inuincible and had ouercome all and yer Master Gyshops booke Master Bradshawes challenge Doctor Allisons consutation certaine Ministers reioynder to Master Smith with other moe are not answered They doe offer encounter vpon certaine questions as if therein were their owne cause propounded when Brownisme is a thing differing from both Papist Protestant and Puritan so called for saith the Papist Christs ruling power is in the Pope nay saith the Protestant it is in the Ecclesiasticall gouernours Bishops nay saith the Puritan it is in the Presbyterie nay saith the Brownist it is in the body of the Congregation the multitude called the Church And in this beginneth Brownisme the first stone of that schismaticall building vpon which are laid those other errors mentioned in this booke This Reader take notice of to discerne where Brownisme beginneth They propound the reformed Churches gouernment to allure thee and our state so as they may make thee forsake it when neither this is the simple reason why they depart nor the other their cause properly wherein they stand By these they doe onely make way for such as know not their way which they haue by thēselues to come to them but the gouernement of the reformed Churches doe not they maintaine For this cause Reader that thou maiest not be deceiued hereafter either with their pretending of such trueths as be not their owne or yet with their equiuocating renunciation of Brownisme I a little one amongst others and in the presence of my Brethren not with Sauls armour but with a stone in a sling euen with my meane mediocritie haue nakedly discouered vnto thee this way If thou dost affect it before thou runne vncase it take from the Iay other birds fethers set it before thee as it differeth from all other Churches then behold it with both eyes iudge by deliberate consultation and take as thou by the word hast warrant I haue sought out and found and after my iudgement leading will I goe and not runne after affection as I am perswaded so would I haue other if I be found in the trueth if otherwise I promise not to contend for any victorie Confidence in our cause that here is a true Church of God from which wee may not make separation hath made me aduenturous and the spirituall iniurie which some of late haue done to mee more then to many hath called me hereunto They haue taken away part of the seale of my ministerie Mine owne with them may haue Instructors but no Fathers for in Christ Iesus I haue begotten them through the Gospell I wil claime them though vnnaturally and vnkindly they disclaime me in loue doe I follow and so will albeit they flee from me with hatred Friendly Reader when thou hast read this huc and crie send it away by thy approbation thereto and report the cause to other for discouerie thereof as thou shalt thinke fit If thou happily dost find any meeke ones of them in thy way rebuke them louingly intreating the Younglings gently for the Lords sake and send them backe againe For in a schisme many may be who are not therof many affect that where of they cannot iudge so are mislead yet without any intendmēt of euil The humble that are of a tender conscience are very reclaimable but the strait hearted opinionate are not so recouerable yet I hope of both for it is the Lord that worketh the will and the deed both when and as he will Thus louing Reader thou seest what I only intend how men will take it I well know not how they should I know If any thing be set downe which may any way giue offence as not seeming to be without some gall of bitternesse in the manner of handling and nothing doth touch the matter of the argument I professe as I looke for a blessing I haue not intended to abuse any mans person but to open the cause I leaue men to iudge the wise as they find the peruerse as they please This I onely craue that no man take ill any thing without iust cause and that euery one expound well a mans meaning as charitie shall leade him and right reason perswade him And so I commend thee to God Iune 18. Thine in the Lord R. Bernard THE CONTENTS of this booke I CHristian counsels tending to peace and vnitie pag. 1-20 II. Disswasions from Brownisme pag. 21. I. By great probabilities that that way is not good and they are in nūber seuen 1. The nouelty of it pag. 21. 23. 2. The agreement thereof vvith ancient Schismatikes pag. 24. 3. The ill meanes by which it is maintained viz. by abuse of Scripture and that diuers vvaies as also by deceiueable reasoning pag. 25-29 4. The vvant of approbation of the Reformed Churches pag. 30. 5. The condemnation thereof by all our Diuines pag. 30-32 6. Gods iudgement against it pag. 32-42 7. The ill successe it hath had pag. 42-44 II By Reasons vvhich are threefold 1. Taken from the euill of the entrance into that way pag. 44-47 2. From their persons so grieuously sinning in that vvay pag. 47. in condemnable vnthankfulnes to God and men pag. 48. 49. in spirituall vncharitablenesse pag. 49-65 in abusing the Scriptures pag. 65. in obstinate persisting in Schisme from all the Churches of God in the vvorld pag. 65-70 in rayling and scoffing aboue
their owne heart and not truly out of the mouth of the Lord and herein they goe on obstinately and will not heare the Charmer charme he neuer so wisely Besides how can their Teachers bee preferred so to be heard as Ministers of Christ before our Ministers God hath giuen no seale to them of their ministerie they conuert none to God but peruert simple honest hearts alreadie conuerted and doe steale away our labours in the Lord. When the Lord Iesus hath abundantly blessed his people here in conuerting them by our ministerie yet are some so foolish amongst vs as they will neither be moued by Scripture reason their own feeling nor Gods visible testimonie by his blessing vpon many to yeeld to the truth which wee bring if it crosse their course any way But in preiudice of our Ministerie in hatred of our course and too great a conceited loue to their owne deuised way they contemne and reiect the iudgement of both learned and godly men amongst vs as either blind not hauing their eyes as yet opened or put out againe by the god of this world if so be a man know Why they dare coÌ„demne men so much that knowe their way and set themselues against them their way and will not ioyne himselfe with them For they doe take for granted that hee which knoweth their way must needes know it for the way of the Lord vpon which false imagination they doe presumptuously censure and dare boldlie condemne men which know the same and either do speake or write against it as men should or else yeeld themselues and giue the cause IX That it is not lawfull to ioyne in prayer with any of vs that is though they will pray for vs yet will they neither ioyne vs with them in their prayers nor approue of our praying for them What can they doe more against or lesse vnto a Iew Turke and Papist for these will they only pray for and no more do they for vs. If they hold any of vs the children of God then our Sauiour hath taught them to ioyne vs with them in prayer and to say Our Father with vs. X. That Ministers may not celebrate mariage nor burie the dead This they say but without Scripture XI That Ministers should onely liue of voluntarie contribution and not either of set stipends or tithes This is against the wisedom of God who allowed a setled maintenance vnder the Law and there is nothing against it in the Gospell XII That our Churches ought to bee raced downe and not to be imploied to the true worship of God The maine reason for this assertion is by making equall Paganisme and Antichristianisme which being taken for granted they do vrge the Scriptures in the old Testament vttered against the Heathen Temples to race downe our Churches But there is great difference betweene Antichristianisme and Paganisme for this was the worshipping of a false god and without any profession of the true God but the other worship the true God and hold many truthes of God Paganisme was wholly without the Church but Antichrist sits in the Church of God so as the Church of God had a part in those things when they were built to keepe possession for Note this the Lord in his creatures which they did abuse to idolatrie and false worship and therefore there is more cause to purge them holding the right which we haue by the godly before vs in theÌ„ then to race them because the wicked did abuse them But grant there be no difference yet it must be proued that our Churches were built by Antichrist before we pull them downe else all the Scriptures alledged are but misapplied And thus much of this and all other their Brownisticall opinions which I here haue set downe by themselues to acquaint thee with them that so thou maist discerne and iudge of that their way by it selfe and the difference betweene it and all other Churches which I wish thee to discerne wisely and iudge of rightly If they tell thee of a false Constitution and false Ministers will them to prooue first their confused popular Gouernment and their owne false ordination of Ministers If they tell thee of corruptions vrge for that M. Whites testimonie against them herein and also the witnes of George Iohnson who herein If thou canst possiblie get his booke is to be beleeued as a full Iurie against his brother against the Elders and against other of them for this man continuing one in that way yet layeth to their charge such vnnaturalnesse such pride crueltie partiall dealing such deceitfull shiftings such monstrous vncleannesses such obstinacie and wilfull vnreformablenesse such scorning of those that reproue them laughing at and reuiling the partie offended such Popelike censuring and excommunicating as obseruing all the particulars which he specifieth looke what they seeme to condemne amongst vs as insupportable they immeasurablie therin exceed amongst themselues Oh my friend wilt thou so abhorre thine owne mother for her waÌ„ts failings as thou canst be content to embrace voluntarily a stranger so full of such transgressions vnnaturall and foolish strait harted are such and not men of a tender conscience If they do propound vnto thee the state and gouernment of reformed Churches tell them it is not their cause and nothing at all to make good their way from which they differ essentially else did Barrow very ill to make a mock of their maner of gouerning Let them as men separated from all Churches shew their priuate differences from the same and let them not obiect vnto thee Corruptions nor the constitution of the reformed Churches as if that were their sole cause as by their seuen questions propounded they make men beleeue but will them to manage their owne standing so from all Churches else cease to heare them and bee not indirectly â—ead at vnawares into their by-path and singular course from al other See I pray thee and consider Before I conclude one thing let mee Johnson against Iacob put you in mind of when they say wee are no true Christians and that we are a false Church they vse to say in such a standing in such a state as wee are thus and so Where note well that onely respectiuely we are so but not otherwise By which course of respects no calling might bee good no man honest noâ— Church true no person a Christian none faithfull nor in the way of life But who do thus hauing loue and charitie in them consider men so only seeing the euils and condemning men for corruptioÌ„s but not any way approuing of their graces This is not after God who wheÌ„ respectiuely hee considered of a miâ—â— companie for some good doth call all good Numb 23. 21. for some Saints call all Saints 1. Cor. 1. 1. But these men do condemne very godly men for some respect externally coÌ„sidered vpon them not in them nor from them If we do consider godly men and true Churches respectiuely wee are bound
CHRISTIAN ADVERTISEMENTS AND Counsels of Peace Also disswasions from the Separatists schisme commonly called Brownisme which is set apart from such truths as they take from vs and other Reformed Churches and is nakedly discouered that so the falsitie thereof may better be discerned and so iustly condemned and wisely auoided Published for the benefit of the humble and godlie louer of the trueth By RICHARD BERNARD Preacher of Gods Word Reade my friend consideratly expound charitably and iudge I pray thee without partialitie doe as thou wouldest bee done vnto PHILIP 3. 16. In that whereunto we are come let vs proceed by one rule that we may minde one thing AT LONDON Imprinted by Felix Kyngston 1608. TO THE RIGHT WORSHIPFVLL AND CHRISTIAN PROFESSORS SIR GEORGE SAINTPOLL Knight and to that vertuous Ladie the LADIE SAINTPOLL both his singular and euer good Benefactors all comfortable blessings to the welfare of soule and bodie is hartely wished for euer RIght Worshipfull Satans subtilties are of old it is no newes to relate them CHRIST Iesus is that Lambe who loueth his dearely and is beloued againe of his vnfeinedly but the diuell is that Lion roaring in his inueterate hatred seeking to dishonor the one and to deuoure the other The fearefull hee affrighteth with dread of torment whence it is that Peter forgetting his profession which he made so boldly for sweareth his Sauiour euen with cursing most vnfaithfully Thus many miscarrie in time of triall they either presuming and God not assisting or they formerly seeming to be what they were not are then manifest to be as they were in deede But where by feare hee cannot make afraid he turneth his shape of a Lion roaring he would seeme a lambe lamenting when by force hee cannot winne he endeuoureth by deceit to beguile thē Satan would be a Sauiour and perswadeth Eue that following his counsell she shall be more like God then before whilest hee intendeth to make her as himselfe hopelesse of heauen If hee cannot as an Angell of hell make men ouer wicked yet in the shape of an Angell of light by a preposterous zeale hee will set them on to become ouer iust as Salomon speaketh Sometime hee doth leade men into a superstitious voluntarie worship without Scripture on the left hand Sometime to runne with nothing but pretended allegations of Scripture into by pathes of error and schisme on the right hand Thus Manasseth is against Esay 9. 20. 21 Ephraim and Ephraim against Manasseth and both against Iudah amongst vs. The Schismaticall Brownist hee snatcheth at the right hand and is hungrie the Antichristian Papist on left hand and is not satisfied What safetie to Sion It is time to see and consider We sland Right Worshipfull in the middest behold wee may matters of feare malice and iustice the iustice of God for sinne the malice of man and Satan encreasing transgression to force still iustice to wrath should wee regard lightly these things Is it enough for vs as many do no more to condemne the one side and to abhorre the other as carelesse Securitanes Farre be it from vs except we repent wee likewise shall perish Shall we leaue our standing and by stumbling at such stones of offence fall from our well doing God forbid walke we must more warily neither go Prou. 4. 27. on this side nor on that but remoue our feete from euill Aske we should for the Word promised on which if we humbly depend wee shall heare it behind vs when we are going on either hand saying Esay 30. 21. vnto vs This is the way walke in it It grieueth me much Right Worshipfull to see this breach made amongst vs losse it is to the Church gaine to the enemie and then what true good to themselues Many laugh at it some account it a matter scarce worthie thinking vpon and so few or none lament it to me hath it been iust cause of sorrow and therefore could I not lightly passe it by but in loue to such as yet abide with vs and in desire to doe my best to recouer againe mine owne whom God once gaue me I haue published these things My labour Right Worshipfull I offer vnto you as a testimonie of a neuer forgetfull remembrance with a minde hartelie thankfull for your Worships cōtinued fauours and bountifull liberalitie towards mee By your worke of mercie in the Vniuersitie was I brought vp whereby through the good grace of God I am that I am Accept therefore this I beseech you not as any recompence for how can euer a child repay a due fullie equall to parents deserts but as a continuall witnesse of my bounden seruice Our will is of God the Father accepted for the deede where there can be nothing better the like measure of mercie I am sure his children will mete vnto me In perswasion whereof with comfort already wel experienced I cease further herein to trouble you beseeching the mighty God of heauen to be with you and to blesse you after his abundant loue to the Saints in Christ elect the verie Israel of God I humblie take my leaue From Worsop in Nottinghamshire Iun. 18. Your Worships euer to be commanded in Christ Iesus RICHARD BERNARD TO THE GODLY Reader the grace of con stancie with the spirit of loue and humilitie in well doing THe troubles of the Church must affect thee A child pitieth the miserie of his mother mourneth for that which he cannot amend Hee that in such a case is carelesse is growne vnnaturall and deuoid of grace In times heretofore we reade that the Church of God was in a verie high degree vexed first with bloodie persecution then by Antichristian superstition and idolatry This caused by Antichrist who with Egyptian darkenesse obscured the veritie of God and obtruded a false word and worship vpon the Church The other by the stumbling Iewes and foolish Grecians in the first planting of the Gospell but both of the diuell The first was to keep out the truth at the beginning by afflicting bodily death the latter to deface it being brought in by mens deuices to soules damnation The extreme rage of both is abated Enemies yet must be to keepe men watchfull trials also to see our own soundnes but Satan is chained from rising heereafter to the former measure of his malice and Anti-Christs power shall neuer so preuaile as heretofore thereof perswade thy selfe The decree of God is established let men consult and intend what they please in spight of man the purpose of God shall be permanent There remaineth neuerthelesse an other mischiefe nothing lesse dangerous which is Atheisticall securitie carnall liuing vnder a generall profession in an euill peace This the Apostle foresaw 1. Tim. 3. 1 2 3 4 5. and said it should be the same Christ himselfe foretold by the example of the old world and Sodome in the daies of Noah and Lot that scarce faith should be found on the earth This euill creepeth vpon the world pleasures with peace
exhortations dehortations reprehensions godly examples such like not to proue corruption or wants when good things imposed are not done and euill forbidden are not auoided but to prooue a falsitie which cannot be As for example the fift Commandement biddeth a childe to be obeâ—ieÌ„t to his parents and Christs example of obedience to his parents shewes that â—t so ought to be but shall we therfore conclude that hee which is not answeâ—able to the commandement and exâ—mple of Christ is a false childe or raâ—her that he is a disobedient and not a good childe and yet if you doe marke â—heir Scriptures they doe alleage much against vs and our Churches to this purpose which is an vtter abuse of theÌ„ III. In alleaging Scripture not to proue the thing for which to the simple â—t seemeth to bee alleaged but for that which they take for granted and is the matter in controuersie and often hardly fit for that As for example one of them saith that al the truth is not taught in our Church and to prooue this he citeth Act. 20. 21. where the Apostle saith hee kept nothing backe but shewed all the whole couÌ„sell of God Ergo the Church of England doth not teach all the truth of God which is the matter in question and vnreproued this should rather haue been gathered that therefore euery Minister ought to hold nothing backe bâ— should teach the whole will of God and not because the Apostle did so therfore we do not so In their writing may be sound such quotations IV. By bringing in places setting See their book of the description of a visible Church and obserue the quoted places answered by Doctor Allison foorth the inuisible Church the excellencie and graces thereof and holinesse of the members to set foorth the visible Church by as being proper thereto as 1. Pet. 2. 9. 10. and such places * which is as much as to make the proper qualities of a mans soule to bee the qualitieâ— of the bodie properly And thus they deale with the Scripture to vphold their cause Another way and manner of defending Another deceiueable way which they entangle their followers by their course is by inferences as If that be true this must follow and therfore obiect to them their positions out of their own conceiued order they cannot confirme them by themselues with euident Scriptures but must first set euery one in their ranke and place and so deduce one thing out of another and by inferences and references a deceiueable practise the simple are intangled who cannot consider of antecedent and â—ecessarie consequence nor compare â—â—ings together * Note this And a crooked way hath many winâ—â—ngs but necessarie truthes of God to â—â—luation as they hold their opinions to â—ee though one depend vpon another â—et may euidence of truth bee brought â—r euery one of them seuerally without â—â—ch inferences and references ouerâ—helming the wits of the simple and oâ—er In what thing first to be informed to iudge rightly in this controuersie of better vnderstanding not being â—orowly acquainted with the cause â—nd with other grounds of the true doâ—â—rine of the Church to discerne thereâ—y the deceiueablenesse thereof and without which none shall euer be able 〈…〉 disallow or allow of our course or â—â—eirs but generally and in confusion â—s most do It is therefore maruellous with me to â—onsider so many simple people to bee 〈…〉 peremptorie in the cause professing 〈…〉 soone to see the truth so euidently â—nd can so peartly champer against all â—f vs and condemne vs all for false Chriâ—â—ians false Churches and so forth but would to God they yet were lesse conâ—eited and more humble for their own good and the welfare of Israel the people of God IV. Likelihood is that they haue not the IV. Likelihood See M. Junius three godly and learned letters to theÌ„ of Amsterdam and a petition made to the Gâ—â—ours by the other English Church See more for this in the end of the booke approbation of any of the reformed Churches for their course They haue written to some learned beyond the seas and haue published their confession but without allowance and yet do all reformed Churches giue vs the right haÌ„d of fellowship as a true Church of God whom these condemne as Antichristian and false now it is an especiall property of the true visible Church to be able to discerne of true visible members thereto belonging else who are they of mankind to whom God hath reuealed this necessarie truth The spirituall man discerneth all things 1. Cor. 2. 15. euen the Word and the true Teachers of the Word how much more the Church visible by the Word V. The condemnation of this way by V. Likelihood our owne Diuines both liuing and dead against whom either for godlinesse of life or truth of doctrine otherwise then for being their opposites they can take no exception vnlesse they will be Barrow-like in euery point Doctor Whitaker the Regius Professor Docter Whitakers lib. de Eccles in the Vniuersitie of Cambridge calleth them new Schismatikes and he spake not as a man rash fierie or ignorant but iudiciously as learned and in the spirit of sobriety and meeknesse being a man farre from violence of passion M. Perkins on the Creede Master Perkins a famous man saith they are excommunicators of themselues Bredwell against Browne calleth their Bredwel course a by-path Touching their reasons maintaining their assertions Doctor Willet saith they Doctor Willet are ridiculous more worthie to bee laughed at then answered And Master Perkins calleth them paper shotte The spirit wherewith Barrow and Greenwood were led is iudged by many Diuines setting downe ioyntly their iudgement thereof to bee the spirit of lying railing scoffing and as another saith of pride and insolencie How true they speake of the forenamed men shall appeare by that which followes and how farre the succeeding sort are from the same let such as by experieÌ„ce know speake If they amend herein it shall be taken notice of and the sinnes of other yet partaked in not bee laid to their charge It seemeth Master Perkins iudged In a Treatise 〈…〉 applie the Word to the conscieÌ„ce as hee found in some of them who calleth them an indiscreete and Schismaticall company full of pride in perswasion of knowledge euill speakers of the blessed seruants of God affirming that the poyson of Aspes is vnder their lippes Touching the causes of their out-breake one a godly man in the Epistle before his booke called the true watch doth propound two questions to them and withall shewes how it commeth to passe that they so leaue vs. A conceit None of these guides of the latter sort did fall to this course before they were in trouble and could not enioy their libertie as they desired VI. Likelihood saith hee of their owne perfection discontentment withall and vncharitablenesse hath caused this grieuous rend What M. Doctor Allison M.
Cartwright M. Iames. M. Rogers M. Henrie Smith and others moe haue iudged of them their labours being extant I referre men thereto as tedious here to relate VI. The Lords iudgement giuing sentence with vs and against them I. The blessing of God vpon vs in our Ministerie by which people are wonne truely Saint Paul auoided this to sanctification of life whereas they worke but vpon the labours of other men for want of a blessing from God herein to themselues which because they haue not they despise the blessing saying A foole may beget a child but it is Yet by the begetting he is a child and not by education and S. Paul held it more honor to beget then to build vp See Rom. 15. 20. a point of wisdome to bring it vp Thus basely haue some of them made comparison of the conuersion of a sinner for which Angels reioyce with their new constitution II. The blessing of God and his out-stretched arme assisting vs walking in our way with the reformed Churches who hath from Luthers time to ascend 2. Cor. 10. 15. 16. no higher made prosperous our way by him other glorious instruments and in few yeares spread the truth into many nations that whersoeuer they came they left constant Teachers propagating the same truth which yet is blessed in the hearts of many wheresoeuer the truth commeth But contrariwise it seemeth Bredwel saith a legible corse of God hath been vpon it the Lord was from the beginning offended with their course manifestlie shewed in their chiefe Leaders of which the first came to as fearefull an end as Iudas did Bolton by name the Bolton first broacher of this way as M. Gyfford saith which end the Lord letteth not his speciall instruments come vnto to wit those which he calles forth otherwise then after a common course either to plant Churches as Apostles or to reforme them as Eliah Elisha and Iohn Baptist in former time or as Wicliffe Iohn Hus Luther Caluin and the rest in these latter daies The Lord was with these as he promiseth to bee with his Genes 12. 3. Matth. 28. 20. Iosu 1. 9. The next man to this was Browne Browne and other moe of note amongst them whom the Lord forsooke and assisted him not that new way as he would had he set him on work disclaimed his profession and did also very wicked things during his continuance in that course as the letter of Harrison his companion printed by M. Bredwell doth shew Of any such desertion of the Lords owne extraordinarie instruments in his cause one so after another can we neuer reade of let them not instance Iudas Next succeeded Barrow and Greenwood Pag. 24. 25. 26. Barrow and Greenvvood possessed with a fearefull spirit of rayling and scoffing as shall after bee shewed into which cursed speaking they fell aboue all that euer we heard or can reade of pretending such holinesse There cannot any instrument of God bee nominated who euer filling their mouthes with bitternes of rayling and cursed speaking as these haue done against all the people of God and holie things of God practised amongst vs. After them rose vp the two brethren Iohnsons the two brethren See George Iohnsons book both Iohnsons vpon whom the Lord sent raysed vp vpon a small occasion an euill spirit of hatefull and fierie contention which so burnt vp both spirituall loue if any were and naturall also as the one of them George the yonger forgetting their profession and way wherein for holines they were separated from other also brotherlie loue became a disgracefull Libeller loading his brother and other moe with reproches of shame great infamy that in print to abide for euer The other now liuing was so diuided from him againe as that hee brake fellowship with his brother and with his owne father who George his booke page 6. took part with his sonne George against him and cursed him with all the curses in Gods book and this breach was confirmed by the heauy sentence of excommunication and so did he deliuer vp his father brother to the diuell in which state they stood till death for ought yet published to shew the contrarie Oh dreadful beginnings and full of horror Is the cause the Lords There may bee contentions in the Church amongst the best but Paul and Barnabas did not so farre euer runne Now that they be come to a certaine Why God doth not now so deale in that high measure with the rest head whereto as seemeth by the Lords crossing their first beginnings as he did Balaam they haue now attained as it were whether God will or no. He suffers them as he did Balaam to goe on and proceeds not so in that manner by iudgement visible But doth God like that afterwards at any time which at first he did hate no surely instance in Balaam M. Bornit a Teacher died in prison of the plague Gods fearefull correcting rod vpon offenders And it may seeme that God would not haue had M. Smith to haue gone that way by so often thwarting his iudgement I. To publish in print on the Lords Prayer against that way and for as much II. In falling into it after againe vnder his hand to renounce the principles of that way called Brownisme III. Brought againe to like it but not wholly for he held some true Church some true Pastors here and did dislike the distinction of true and false Church in respect of vs then went hee and conferred with certaine godly and learned men whereby he became so satisfied as he kneeled downe and in prayer praised God that he was not misled farther and was so resolued as hee purposed to disswade his Tutor M. Iohnson from the same saying hee would goe to Amsterdam for that end This will be and is confidently auouched by diuers then there present Besides these crosses in iudgement the Lord did chastise him with sicknesse nigh vnto death to cōsider better with himselfe yet of his course and this also was by some applied vnto him and with all these a dauntablenesse of spirit with feare not daring to be bold to suffer for the cause here with vs did continually accompany him Thus it seemeth that God would more then by an ordinarie course taken haue reclaimed him if either inward distractions or Gods speciall outward meanes vsed to recouer him might haue preuailed but Gods secret counsell shall stand behold the end His owne former iudgement his Note well hand writing his owne mouth in prayer to God godly mens testimonies Gods correcting hand all these openly are against him Secondly this hand of God may bee seene partly in such as are misledde that way Some of them in our way which they call corrupt and false were so protected by the Lord as they liued vnreproueable from notable crimes but comming to them haue been forsaken of God for what is it else that they did fall into very
forbad not to heare such as preachâ—â— Christ for lack therof neither euer gaâ—â— caueat to the Church that she shoâ—â— marke that as a note and to beware such Teachers vnder paine of excoâ—munication and not to heare them Where is the hearing of the tâ—â—â— word of God only preached made a 〈◊〉 I would gladly see where they caÌ„ proâ—â— that men hearing Christs voyce 〈◊〉 which they haue receiued life shoâ—â— for that bee cast out of a Church that â—rofesseth Christ The Scribes and Phaâ—â—sies did not so with any for hearing Christ though they did hate him why â—hould it bee done by such as professe Christ to such as now desire to heare â—im But in hearing the word of God â—â—om vs they hold no necessitie because This Anabaptisticall assertion maketh the common sort of them too oueâ— bold with Gods most holie word â—â—ey teach their simple schollers to beâ—â—eue that they haue in that way the anâ—ointing which will teach them all â—â—ings and thereupon a sillie sort meeâ—â—ng amongst themselues will content â—â—emselues with themselues and so will â—â—point one who will presume vpon â—â—is imagined spirit to teach albeit â—â—ard by they may haue the word pubâ—â—kely and profitablie deliuered vnto â—â—em yea if one of them abide alone â—â—ongst vs and cannot reade yet must â—â—ch a one rather liue vpon his or her â—â—iuate meditations then to goe and â—â—are any of vs. Is this loue If a familie together hauing sufficient â—â—ode should forbid any member thereâ—â— farre from it not being able to come â—â—ther for foode to receiue foode good â—â—d wholesome so by triall knowne to be from other but not of the housâ— hold should be bound either to liue 〈…〉 what the same members had eaten 〈…〉 else to perish were this charitie or râ—ther a point of great crueltie And thâ—â— much for their vncharitablenes Peraduenture it will be said that the They loue one another but marke how and why loue one another very much it is nâ— denied else cannot their course coâ—tinue if this partiall loue were nâ—â— the practise of that vncharitablenes 〈…〉 would soone breake the new couenaâ—â— made betweene them For the loue coÌ„municating of their goods it is greâ—ter amongst the Familists it is muâ—â— with the Papists And Salomon sheweâ— that so very wretched creatures aâ— companions in euill will tie themselâ—â— one to another * Do not take this place otherwise then I do intend it Prou. 1. 14. and companions haue a loue amongst theâ—selues euen inwardly as farre as they one to preserue their bodie and soâ—â—tie else a kingdome diuided againâ—â— selfe will soone come to ruine Let not this their loue therfore wâ—â— in themselues and towards one anoâ—â— moue thee without the truth of cause first conuincing thee for iudâ—â—ment must euer lead affection and loue must be bestowed worthily in the Lord else is it not at all acceptable to God IV. Reason is their sinne in abusing The fourth kind of sinne with which they are polluted of the Word of which they are all guiltie for as the places of Scripture misalledged and wrested are deliuered by the Teachers so the rest doe receiue them and learne so to applie them Of the knowledge more or lesse or degree of sinne herein I do not speake but that â—t is a sin and whereof some as before â—â—s said haue accused some of the principals with cannot be denied but must be granted V. Reason is their wilfull persisting The fifth sin is wilful obstinacie ioyned with contempt and scorne of all other â—n their Schisme lightly regarding reâ—â—erend mens labours and scornefully despising weaker meanes See George â—ohnsons testimonie herein against his brother and the Elders pag. 4. lin 19. See their answeres to learned Iunius and to M. Gyfford and other moe how they set at naught all mens reasons and answers so addicted are they to what they â—old as they preuent in a preiudicate oâ—inion all good counsell and forestall â—heir thoughts with a fond perswasion that hitherto neuer any could answer them that none will dare neither caâ— any be able to confute them so as say what may bee said they haue answereâ— readie not without pride scorne and contempt for any thing Obiect any vnto them who hauâ— How they answere euery thing that can be obiected to the answeres of such as haue written against them and they answered written against them and they any waâ— made answere vnto they say such haâ—â— had the foile and why because theâ— answere not againe as if euery thinâ— they speake were worthie of answearâ— So thought not amongst many otheâ— neither M. Perkins nor yet Doctor Wâ—let or as if they euer preuaile who 〈…〉 ter the last words It were better for thâ— to thinke because so many graue leaâ—ned and godly men doe so lightly 〈…〉 gard them and their reasons as thâ— can passe them by with silence thâ— should in humilitie more suspect theâ— selues and search more narrowly in their courses and feare themselues to out of the way Obiect vnto them such as they hâ—â— not answered if they be famous men To famous men vnanswered Doctor Whitakers Master Perkins thâ— say they knew not their cause as if â—ther of them the latter especially speaking in so many places at diuers times against them made no conscience to speake so much and so sharply against an vnknowne cause It were better not to beleeue their vntrue report then to call into question the iudgement and conscience of these famous and approoued men Obiect vnto them other if men of To men of lesse note obiected lesse note them doe they despise as simple and not worthie answering and yet the meanest of themselues writing any thing must be answered or else bee iudged vnanswerable Miserable partialitie Bring the most learned testimonie of To the testimonies of reformed Churches worthie Diuines and practise of whole Churches they can answere all with this We are not led by men they are â—ut men as if other men erred and they men also did not or were not men But hold them to the Scripture If To Scripture obiected the places bee euident against them they doe seeke strange expositions or sticke vpon an other translation or the force of the word and so wind out by shift or other not to giue way vnto the truth which may check their constitution in any thing Conferre with them and reason the Note the peruersenesse of their spirit in conference matter and they wil not marke so much what one saith to them that they may see their error as they do studie which way either to intrap a man or to obiect against him or how to denie what is spoken Obiect vnto them the corruptions of To corruptions of other Churches obiected Churches Apostolicall and their answere is either that we maintaine our corruptions by the sins of other Churches misconstruing our intendment and why we doe so argue to wit that
God Christ the Lord by whom onely and alone they shall be saued That this is the true matter of the Church of God thus I prooue I. Because they beleeue the summe of the Gospell which Gospell who so maketh outward profession of are the true visible matter Rom. 10. 9. Ioh. 1. 12. and 3. 36. Ioh. 17. 3. II. Because it was the doctrine alone by which the Apostles did gather people to make them a Church and disciples vnto Christ Act. 2. 36. and 9. 20. and 19. 4. 5. and 18. 28. Luk. 24. 47. 1. Cor. 15. 3. and 3. 11. III. Because such asmade profession hereof were without any stay or let receiued into the Church as true matter Act. 8. 37. and 16. 31. 33. and 11. 26. IV. Because he that doth make open professiō hereof doth differ from Iewes Turks Pagans yea and from Papists for the former hold not Iesus Christ to bee the sonne of God and these latter doe ioyne works in the cause of saluation which is against the true nature of faith in the Sonne of God and destroieth it Rom. 10. 3. Gal. 3. 2. and 5. 2. 4. Act. 15. 1. 10. 11. And likewise against the truth of the Gospell Gal. 2. 14. 18 and 1. 6. Thus we see by these reasons that such We are true matter of a true Church as make this profession are true matter and so are we for wee all professe this saith and are baptised thereinto as is appatrent 1. By the doctrine of our Church receiued by all the reformed Churches in the harmony of confession 2. By the same publickelie preached 3. By the same maintained by our lawes by writings and euen sealed with the blood of holie Martyrs against the Papists and other hereticks and therefore are we true matter of the visible Church Yet here againe note that true matter True matter is either good or bad is either good or bad for who can deny that to be true matter of building which yet is not good as timber and stone is true matter but yet not some timber and stone good matter So is it in the spirituall building all that thus professe Christ are true matter but euery one not good matter Such good and bad matter was in Corinth and in the Church mentioned in the Reue. 2. 3. and hath bin in all the Churchs of God in the world which bad matter by due proceeding is either to be reformed or else to be cast out of the building not as false matter but as no good matter though true therefore a man excomunicate is cast out not as false matter but as bad and corrupt matter onely and therefore is to be held a brother 2. Thes 3. 15. Neither let it seeme strange that the Outward profession of the true faith maketh a man true matter of the visible Church albeit for his conuersation he be bad matter outward profession by word maketh men to be true visible matter whether they be hypocrites for the Apostle receiued Simon Magus an hypocrite Act. 8. and Christ Iesus receiued Iudas for many are called few chosen Mat. 22. 14. or whether they be men of leaud conuersation within the Church deseruing iustly to be cast out as bad matter for that the Scripture calleth such brethren for their profession 1. Cor. 5. 11. Neither doth Christ Reue. 2. or his Apostles 1. Cor. 3. 12. 13. for corruptions of manners or for building hay or stubble cal them false matter This may appeare in marriage of man woman by which similitude Christ setteth forth himselfe and the Church Two persons lawfully marrying doe openlie by words acknowledge their consent each to other and doe professe duties of loue in marriage but afterward the wife doth not performe the same as she ought and did couenant Is therefore the woman no true wife She may be accounted vniust in her word and not a good wife but yet is shee a true wife till the bond of marriage bee broken and a bill of diuorcement bee giuen out A man professing obedience to a king acknowledging him his king and none other and subiecting himselfe in generall to his lawes he is a true subiect to that king albeit he doe transgresse in some things greatly and openlie else kings in these daies should haue but verie few true subiects A man that maketh profession of one onely calling or trade and of none other by that onely profession is he truelie called that tradesman albeit hee bee but a bungler in his trade or carelesse in liuing by it none will say that hee is a false tradesman but either no good tradesman or vnprofitable Euen thus is it in the profession of Iesus Christ as is alreadie said for whosoeuer doth professe Christ is a Christian and true matter of a visible Church though neither good to other nor profitable to himselfe Good Christian Reader miscarry not in thy iudgement from the truth onelie of a good affection desirous to haue all well and grieued at what is amisse for thou shalt find euer cause thus to bee affected wheresoeuer thou commest in in this vale of miserie and corruptions False matter is contrarie to this true What false matter is matter The visible forme is not false which The visible forme constitution of our Church is not false is the vniting of vs vnto God and one to another visiblie For as by laying of the foundation in a building and so the rest vpon it cemented together maketh the forme of an house so doth it in this spirituall building called a house 1. Pet. 2. 5. And that we are vnited vnto Christ and made one with him it is manifest Goe to the Scripture and see how a By many euident notes there be many which shew themselues in mans iudgement to be of the inuisible Church of God amongst vs. people are inuisibly the Church of God and secondly how visiblie The forme of the inuisible Church is the vnion betwixt God and man and one with another which is first by the spirit by which inuisible hand God immediatly taketh vs by the heart and saith he will be our God 1. Ioh. 4. 13. Ezech. 36. 27. Ephes 2. 22. 4. 4. 1. Cor. 12. 13. Galat. 4. 6. Rom. 8. 9. 2. By faith in Iesus Christ by which inuisible hand as many of vs as be regenerated do take hold vpon the promise of the Spirit Galath 3. 14. and of Christ Ephes 3. 17. beleeuing that we are his people and he our God For if we be in Christ and hee in vs wee haue vnion with the Father Ephes 4. 6. Ioh. 17. 21. and with the holy Ghost 1. Cor. 13. 13. and 6. 19. Rom. 8. 9. Thus God and man are inuisiblie made one and vnited 3. One with another and that is 1. As they be all knit to the head by faith the Spirit 2. As they take hold one of another by loue and are bound together Colos 3. 4. Ioh. 13. 35. Thus is
must win men to God must it therefore hence bee concluded that Ministers in England doe conuert as priuate persons extraordinarily Seeing now there is first no extraordinarie calling and secondly the Ministers are in their office as publike persons therefore they doe conuert as ordinarie publike persons To open the cause more plainely that all men may see what Ministers are the true Ministers of Christ and of the Church the spouse of Christ and what Christ doth and the Church in a Ministers ordination I will shew them 1. What the Lord himself doth wherin the Church intermedleth not 2. When the Church taketh at the Lord what she doth 3. How a Minister may approue himself to God to the Church 4. What the Lord againe doth to confirme him 5. The communion between the Pastor and the flocke how hee is to behaue himselfe towards them how they ought to carrie themselues towards him I. The Lord onely ordaineth offices He only ordeineth offices in his Church 1. Cor. 12. 5. 28. diuersitie of administrations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but one Lord hath ordained them 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This the Church cannot do Iesus Christ both Lord and King doth it the Husband and not the wife II. The Lord as hee ordaineth offices He onely distinguisheth offices so he distinguisheth them one from another 1. Cor. 12. 14. 27. 28. This disposition is of the Lord that one may not intrude into the office of another but euery one in office attend and waite vpon his owne office Rom. 12. 6. 7. 8. III. The Lord onely prescribes the He onely describeth the duties in these offices duties to bee done in euery distinct office as he only ordaineth the offices and seuereth them himselfe therefore is it that as there bee diuers members Rom. 12. 4. 5. so are there diuersitie of gifts for such diuersitie of offices Rom. 12. 6. 1. Cor. 12. 4. 6. 8. 9. 10. 11. IV. The Lord as hee ordaineth functions He only qualifieth men thereto distinctions of them and seuerall duties in them so hee onely qualifieth men to these functions and none can do this also but God alone 1. Cor. 12. 4. 5. 11. the same Lord one and the selfe same 6. 1. 2. 〈…〉 7. spirit Therefore is it that God saith hee will and doth send them his Prophets and willeth them to pray him to send foorth labourers Matth. 9. And this is when 1. he furnisheth them with fit gifts 〈…〉 gifts to discharge the function as aptnes to teach in a Pastor wisedome to rule in a â—â—m 3. 24. Gouernour c. The trueth of this is plaine 1. Because Christ saith as his father sent him so doth hee his Disciples Ioh. 20. 21. Now he was furnished with gifts fit for his office 2. As the Lord did with rearing vp his Tabernacle so will hee doe with such as build his Church Exod. 31. 1. 2. 3. The example of his dealing with his Apostles whom he indued with gifts and would not let them go foorth before Mat. 10. 1. Luk. 24. 45. 49. Act. 1. 4. 8. 4. The description set down to trie ordinarie officers by 1. Timoth 3. Titus 1. 7. 8. 9. doth shew that God will send men answerable thereto II. He bestoweth with his gifts holy â—â—th graces graces 1. A godly desire to enter into the Ministerie only to doe the office of a Minister 1. Tim. 3. 1. 2. In the execution of the functioÌ„ besides knowledge he moueth his Minister to haue compassion to a poore sinner as Christ had Matth. 9. 36. Esa 61. 1. 2. 3. to haue true loue to the godly as Christ also had Luk. 13. 34. and to haue true zeale of Gods glorie because of the obstinate claiming boldly Gods right of them and freely denouncing iudgements against their obstinacie as Christ did Matth. 23. 23. and the Apostle Act. 8. vers 21. 22. III. He worketh holinesse in them to leade a blamelesse life to adorne their profession and ministerie as they ought Tit. 2. 7. And this is the calling of God Note these things well you miserable blind Leaders of the blind and this is the internall materiall and substantiall part and matter of a true Minister sent of Iesus Christ which calling in some degree and measure must bee had before any man can truely saie that the holy Ghost moueth him to this calling to be a Minister of Christ to his Church The Church must separate whom only What the Church is to do the holy Ghost calleth Act. 13. 2. and therfore by the booke of Ordination is a question to bee asked of the partie to be admitted touching his inward grace and also examination appointed for triall of his outward gifts Therefore here come in the actions of the Church which are in comparison of the former onely circumstantiall and formall Circumstantiall by electing such and such persons to this or that office in this or that place formall when shee ordaineth one according to the rule of the word and manner of ordination there set downe Here note that the Lord doth make Ministers either extraordinarily by his immediate calling as Apostles were or by an extraordinatie instinct of his Spirit as Philip became an Euangelist and this without the Churches approbatioÌ„ But the Church cannot make a Minister lawfully without Gods sending that is without his measure of gifts for the Ministerie This is to bee taken notice of that wee may vnderstand how much more the calling of a true Minister depends vpon God then vpon the Church which Churches calling is yet necessary to the outward and ordinarie making of a Minister which stands in three things The Church is to obserue three things in the calling of Ministers I. The ground which is to admit of such an one onely as God hath appointed as nie as possibly may bee and the Church able to discerne For albeit the Church hath not to doe in the Lords former actions yet God hath to doe in the Churches alwaies who by his word and Spirit if she will follow the same pointeth them to such a one as he hath called neither ought the Church to admit of any but such as are indeede so qualified 1. Because Ministers are If Gouernours Ecclesiastical would take heede hereto they should haue lesse sinne Patrons should not sacrilegiously choose blind Guids nor the people be miserablie sterued by theÌ„ 1. Tim. 5. 21. 22. Christs Ambassadors and not the Churches 2. Cor. 5. 20. 2. The Church is to pray to Christ to send Ministers Mat. 9. Now he himself sendeth none but such as he qualifieth Ioh. 20. 21. 22. 3. The Lord commands such to be made 2. Timoth 2. 2. and 1. Tim. 5. 21. 22. Lastly thus did the Church in the election of Matthias Act. 1. 23. 24. If any be admitted of the Church and not first called of God hee is the Churches Minister and not Christs Christs Minister is as a perfect childe
by Gods example by the practise of the Apostle and by the Christian rule of charitie more readily to marke the good in thē to commend it and approue them the◠to see things amisse only to condemn◠them and all the goodnesse in them Such as haue charitie without suspition and true vnfained loue with commiseration cannot deale so vnchristianly The miserie of these times but these graces are farre to seeke now therefore doe men on all hands iudge of euery thing peruersely this will they allow and that again will they not like humorously That which may be iustly well done without offence there at will other bee vniustly offended Things doubtfull men take sinisterly yea they dare censure what they neuer saw Condemne as ill what they knew not suspect where they haue no cause gainsay where there ought to bee no contradiction partiall to themselues and rigorous towards other Authoritie will rule thus and so subiects will obey with exceptions iudgement from the word is not so much a Guide as will and affection in too many are made Masters These be ill daies and contentious and times vnhappie in which men either will doe that they will doe of themselues and dreame of an ipse dixit or els fall to humour parties not simply receiuing a loue of the trueth for the trueths sake and so come to partakings which doth but increase contention till all come to confusion except the Lord in his great mercie preuent the same and that he doe turne vs all into a more moderate course and there keepe vs which I beseech him to grant for his Fatherlie mercie sake Amen Godly peace is a good possession and the way measured by the rule of the golden meane is the peaceable path euen that I doe wish which herein I aime at and desire all to seeke after Euen so and no more Wisedome with charitie patience with contentation honour with humilitie wil by Gods help bring vs all to vnitie FINIS CERTAIN POSITIONS HELD AND maintained by some godlie Mini sters of the Gospell against those of the Separation and namely against Barrow and Greenwood THat the Church of England is Our Congregations are true Churches for a true Church of Christ and such a one as frō which whosoeuer wittingly and continually separateth himself cutteth himselfe off from Christ wee doubt not but the indifferent Reader may be perswaded by these reasons following First we enioy and ioyne together in 1 We haue and ioyne together in the vse of the preaching of the Gospell and administration of the Sacraments the vse of those outward meanes which God in his word hath ordained for the gathering of an inuisible Church For proofe whereof wee alleadge that the meanes which wee vse and enioy haue been effectuall to the vnfained conuersion of many as may appeare both by the other fruites of faith that may bee found amongst vs and by the martyrdome which sundrie haue indured that were members of our Church and had no other meanes of conuersion then such as wee haue Yea euen these men who iudge so hardly of vs now are able to witnesse with vs in this case that if there bee any true faith and sanctification in them though it be much increased as they thinke since they left vs yet it was begun and bred in our assemblies Secondly if these places of the holie Scripture Mat. 28. 18. 20. Eph. 4. 11. 14. be well examined it will be found that the meanes which Christ ordained for the gathering of an inuisible Church are the very same which we inioy euen the preaching of the Word and the administration of the Sacraments That which Henry Barrow saith against vs in this point page 160. of his Discouerie viz. that there is not any one thing among vs either in order or administration according to Christs Testament shall be hereafter disproued when wee shall come to iustifie our ministerie of the Word and Sacraments against their arguments or obiections whatsoeuer Now that this is a good an infallible Which is an infallible note of a true Church argument of a true Church appeareth 1. Because there can no people be named that hauing these meanes may yet by the word be euicted not to haue been the true Church The Papists indeed brag of these meanes but without cause for the doctrine of faith is not preached amongst them but oppugned and consequently they cannot haue the true Sacraments which are seales of that righteousnesse which is by faith 2. The Scripture euery where speaketh of the preaching of the Word and the administration of the Sacraments as of priuiledges peculiar vnto the church of God a Rom. 3. 1. 2. 9. 1. Psal 147. 19. 20. So while the Iewes onelie were the Church these priuiledges were restrained to them and neuer made common to the Gentiles till the partition wall being broken downe they also were incorporated to the Church of God b Mat. 10. 5. 6. Act. 11. 19. 13. 46. 47. So the Prophet saith that this should bee the reason whereby the Gentiles were moued to ioyne thēselues vnto the true Church because there no where else the ministrie of the word was to be foūd c Esay 2. 2. 3. Secondly our whole Church maketh 2 We make profession of the true faith profession of the true faith The confession of our Church together with the Apologie thereof and those articles of religion which were agreed vpon in the Conuocation house in the yeere of our Lord 1562. whereunto also euery Minister in the land is by law bound to subscribe so farre foorth as they concerne the doctrine of faith and of the Sacraments doe proue this euidently for how shall wee better iudge of the faith which our Church professeth then by such euidences Many Papists and Atheists are in our land wee grant and many ignorant and wicked men besides who make not so cleere and holie a profession of the true faith as they should but that our Church accounteth any one for her childe or member who either denieth Christ or professeth any other way to saluation then faith which worketh by loue or who doth not professe this faith in some measure that doe we confidently denie Now this reason also hath force sufficient to proue vs the Which is enough to proue a true Church true Church For as true faith in Christ is that which giueth the life and being to such as are effectually called and so become members of the inuisible and elect Church so the profession of true faith is that which giueth life and being vnto a visible Church Vpon this profession we finde many haue been incorporated into the visible Church and admitted to the priuiledges thereof euen by the Apostles themselues Act. 8. 37. 38. 16. 31. 32. 8. 12. Yea euen Simon Magus though he neither had faith nor the spirit of God yet because he made profession of faith was iudged a member of the