this trueth The second Propertie and the sacraments as banners displayed against the enemie Reu. 3. 8. Whence it is that the Church is called the pillar and ground of trueth 1. Tim. 3. 15. And this propertie ariseth necessarily from the forme and is an essentiall marke for when men doe vtterly leaue their open profession and partaking hereof they cease to be visible members for they haue reiected the visible marks of Gods presence and visible communion with him Now this marke also is in our Church for we doe hold out an open profession of the true word which is the word written in the holy scriptures not Popish vnwritten imagined veritie and also the true sacraments and none other and wheresoeuer these two be there are vndoubted markes of a true visible Church though no other properties be apparent and where these are wanting there is no true visible Church of God Thus we see how farre from all truth it is that they hold euerie of our congregations to be false Churches when it is manifest that with vs there are particular congregations which haue true matter true forme and true properties as euidently hath been declared from the word and is apparent by our profession and practise herein There is a third propertie which is The third Propertiâ— care for the welfare of all and euerie one for the whole and each for other 1. Cor. 12. 25. And this property ariseth also from the forme through the vnion of all the members together making but one bodie Rom. 12. 5. 1. Cor. 12. 12. which propertie is very necessarie both for the present welfare and also for continuance of the bodie in good estate This care is either corporall for the maintenance of the bodie which is shewed in almes deeds and by which note also the Apostolicall Church is set forth Acts 2. 42. or spirituall touching the soule which standeth in admonition and exhortatioÌ„ so forth to the edifying one of another practised of the Thessalonians Epist 1. Cap. 5. verse 11. I say this is verie necessarie for the well being of the Church which also wee haue and If this third property were in a great part wanting yet might we be a true Church shew by practise but yet if this propertie were almost wholly wanting the Church could not therefore bee iudged a false Church Is a household hauing tâ—â—e matter and forme and essential properties a false household because the familie ceaseth to care as they ought one for another Is a man consisting of true matter forme and essentiall properties of a man a false man because through follie or madnesse or wilfulnes he neglects the welfare of his bodie or any of the members thereof I hope no man will bee so senselesse to auouch it Why should any then coÌ„demne that congregation or Church for a false Church which hath true matter true forme and true essential properties of a true church because it wants some what or for that it is very defectiue in a thing necessarie for the wel being thereof This is an vndeniable trueth that the Discipline is not of the essence of the Church so as yet without it the same cannot be a true visible Church care for the welfare of the Church which containeth the censures also and the power of excommunication termed by the name of discipline cannot bee proued by euidence of Gods word to be such a propertie as is of the essence of the Churches being without which the Church must needes be a false Church the vtmost that can be made of it is that that Church is a defectiue Church a maimed Church by which it is also corrupt and may come to ruine but that a necessarie defect can make it either no Church or a false Church cannot iustly be maintained It is a necessarie propertie of a man to speake it is for his welfare to see to go but yet if hee can neither see go nor speake he is not therefore a false man This distinction of true false applied to our Church is altogether friuolous and vaine yet is it vpheld by them as we see against both Scripture reason and common sense To conclude then if a necessarie propertie may be in part actually wanting to a true Church yet such a want not make that a false Church which waÌ„teth it then cannot the supply of it howsoeuer make that a false Church From all that hath been said we may obserue 1. That it is an error to make discipline so essentiall a propertie as the Church without it is no true but a false Church 2. To make our Church a false Church because discipline is so exercised with vs as it is contrarie to their new found popular Gouernment IX All our Ministers say they an IX Error false Ministers This also is as erroneous as the former Answere froÌ„ whence it ariseth If the Church bee a false Church the Ministers say they are false Ministers but we see that our Church is not false and therefore not the Ministers without exception They are true Ministers that are sent of Christ according to his ordinance in his Church and are not false Ministers for it is belonging to Christ to send Ministers Ioh. 20. 21. Matth. 28. 18. 19. therefore are they called Ambassadours of Christ 2. Cor. 5. 20. But such Ministers haue we as is manifest by this that they are qualified with good gifts they are called by the Church and such also as doe diligently and faithfully preach and so preach Christ as many thereby doe heare and beleeue euen confirming their calling by the blessed successe effect of their labours Rom. 10. 14. 15. 1. Corinth 9. 2. Conser these Scriptures with these quoted places 2. Cor. 3. 1. 2. 3. 13. 3. 5. And therefore the Apostle that is one sent proueth this sending by the seale of his Ministerie and it cannot be proued that Iesus Christ workes by false meanes it is their grant in their owne confession pag. 31. Priuate persons may conuert and therefore Obiection conuersion of soules proues not a lawfull ministerie I. The Apostle so proueth himselfe Answere an Apostle and why is it not a forcible reason for an ordinarie ministerie Neither can the deuice of some stand who imagine that by worke 1. Cor. 9. 1. should be meant an outward constitution of a Church which externally the Apostle planted but by worke is meant that worke which the Lord wrought by him euen their conuersion from idolatrie to imbrace the doctrine of the Gospell by faith as Interpreters expound it and 2. Cor. 3. 1 2 3. doth confirme the same II. For priuate mens conuerting as an ordinarie meanes to saluation cannot be proued by Scripture albeit that Iohn 4. 39. bee obiected where onely their dociblenes is called beleeuing which was not faith indeed But grant that she did conuert it must surely bee held extraordinarie that one priuate that also a woman preaching Christ
although we affirme not as he there slandereth vs that some part of the Scripture is more holy more authenticall or more true then other yet doubt we not to say that some parts are of more vse and more necessarie for men to know then other some Else why doth the holie Ghost giue speciall commendation to some parts more then he doth to other as a Song of Songs Why Cant. 1. 1. 2. Tim. 2. 11. Titus 3. 8. doth hee vse speciall Art in setting downe some parts rather then in other as Psalm 111. and 112. and 119 Why doth he as it were make proclamations and solemne Oyesses before some and not before other as Mark 4. 3. 1. Tim. 1. 15. and 4. 9. And although we doe not hold as they falseslie charge vs Still false accusations in the forenamed pages of their Discouerie that some parts of the holy Scripture are of small moment superficiall needlesse and of no necessitie and such as may be altered and violated without any preiudice and danger to the soule and much lesse that a man who hath obstinately continued in the transgression of some parts and openly taught the same vnto others may be vndoubtedly saued though hee die without repentance But on the contrarie we beleeue and teach that there is no part of holie Scripture which euery Christian is not necessarily bound to seeke and desire the knowledge of so farre foorth as in him lieth yet dare wee not call euery truth fundamentall that is such as if it be not knowne and obeyed the whole religion and faith of the Church must needes fall to the ground For we make no question but that both the penitent Theefe that was crucified with Christ and the Eunuch euen then when hee was baptised by Philip were in the state of saluation though they could not chuse but be ignorant of many truths in religion The only fundamentall truth in religion is this That Iesus Christ the sonne of God who took our nature of the Virgine Mary is our onely and all sufficient Sauiour For first they that receiue this truth are the people of God and in the state of saluation they that receiue it not cannot possibly be saued Matth. 16. 18. Mark 16. 16. 1. Ioh. 4. 2. Coll. 2. 7. Secondly there is no other point of religion necessarie otherwise then as it tendeth necessarily to the bringing vs vnto or confirming vs in the assurance of this one trueth Ioh. 20. 31. Ephes 2. 20. Hebr. 13. 8. 1. Cor. 2. 2. And therefore when the Apostle saith Ephe. 2. 19. 21. that the Church is built vpon the foundation of the Prophets and Apostles his meaning is not to call euery thing contained in their writings the foundation of the Church but that this foundation which we haue spokeÌ„ of is there to bee found and hath witnesse from thence and that all the writings and doctrine of the Apostles and Prophets doe bend vnto stay and rest vpon this one truth as the walles in the building doe vpon the chiefe corner stone Lastly al the knowne Churches in the All reformed Churches giue testimonie vnto vs. world acknowledge our Church for their sister and giue vnto vs the right hand of fellowship This H. Barrow and Iohn Greenwood denie in the 14. page of their Refutation but they name not any one Church that maketh question of vs. Indeed some of them affirme that we want some parts of the discipline which we haue not yet as they thinke so thoroughly receiued as wee should haue done but whether wee were the true Church or no neuer was there yet any reformed Church that made question Yet are they well acquainted by our bookes by the report of such as haue trauelled from hence and sundrie other waies with our doctrine and Liturgiâ—â— Neither doe they only forbeare to shew their dislike to vs or are content to preserue societie with vs which happily through humane infirmitie they might doe vpon sinister respects though they approued not of vs in their iudgement but they doe also hold and teach that what people soeuer hath so much as we haue is the true Church though their wants be as great as ours are iudged to be Now when we alleadge for our selues Which strongly argueth that we be the true Church the testimonie of the Churches we doe not thereby as these men fondly conclude in that 14. page of their Refutation make the words of men the foundation of our Church nor doe we vse this as our only or chief defence whereby we seek to approue our selues either vnto the Lord or to the consciences of his people but such an argument wee hold this to be as in the due place hath much force in it and as God himselfe hath sanctified for a principall helpe in the deciding of controuersies in this kinde The Apostles vse to alleage it as a matter of comfort to theÌ„ whom they write vnto that the Churches of Christ do salute theÌ„ Rom. 16. 16. 1. Pet. 5. 13. that they were famous and had the testimonie and good report of the Churches Rom. 16. 19. 1. Thes 1. 7. 8. 3. Ioh. 6. 2. Cor. 8. 18. 19. 23. 24. S. Paul though hee receiued not his calling either from men or by men Gal. 1. 1. nor was any whit inferiour to the chiefe Apostles 2. Cor. 11. 5. yet doth hee alleage for the credit of his ministerie that three chiefe Apostles approued him and gaue to him the right hand of fellowshippe Gal. 2. 9. yea hee sought also their approbation and feared that without it hee should haue runne in vaine Gal. 2. 2. And which is yet more hee seeketh to winne commendation and credit euen to those orders which hee by his Apostolicall authoritie might haue established by the example and iudgement of other Churches 1. Cor. 7. 17. and 11. 15. and 14. 33. 16. 1. If these Churches that were planted by the Apostles themselues might take comfort in the good opinion that other Churches had of them may not wee much more If the ministerie of Paul and the orders hee prescribed to the Church receiued further credit with the people of God by the approbation of other Churches shall not the testimonie of all other reformed Churches giue some credit to the ministerie and orders of the Church now The doctrine word of God though to speake properly it receiueth authoritie only from it selfe and the Spirit of God yet hath it euer been the rather receiued by men for the testimonie that the Church hath giuen vnto it So our Sauiour saith that Wisedome is iustified of her children Mat. 11. 19. And although he affirmeth that he receiueth not the record of man Ioh. 5. 34. yet in respect of the saluation and good of men hee iudged it necessarie that Iohn Baptist should giue testimonie vnto him Ioh. 1. 7. 8. and 5. 33. 34. Now if this one thing furthered the damnation of the vnbeleeuing Iewes that they would not heare nor receiue
the present good which thou maist enioy to the vtmost and an experienced good before thou doest trouble thy selfe to seeke for a supposed better good vntried which thou enioyest not Dislike not things present as men doe discontentedly praise not things past foolishly and desire not a change hoping for better vainly V. Endeuour for things which are of necessitie wish also the well being of the same for conueniencie but for this contend not forciblie against publike peace lest in seeking for the bene thou doest vtterly lose the benefit of the necessarie esse VI. Doe not trouble thy selfe either to take part with or to be against that thing the holding or denying whereof maketh nothing for or against religion saluation or damnation VII In a common cause make one but after thy owne iudgement conuinced of truth and within the compasse of thy calling not for companie to make vp a number or for that thou wilt bee doing because other are so IIX Neuer presume to reforme other before thou hast well ordered thy selfe See at home then looke abroad redresse that which is faultie and in thy power to amend before thou doest meddle with that which is beyond thy reach Be not faire in publike and foule in priuate hate hypocrisie and auoid vaine glorie IX Receiue no opinion in religion but what the Word euideÌ„tly doth warrant beware of apprehensions out of thine owne witte but let the Word first giue thee sight and so entertaine it as thou art enlightened As thou maiest not of policie for feare of trouble by thy witte get thee distinctions to lose sinceritie where the Word is plaine so mayest thou not of scrupulositie imagine sin to trouble thy conscience and to vexe thee with feare of transgression where there is no law the one doth breed Atheisme the other is the mother of superstition X. Let thy owne knowledge ground thy opinions in thee and not in the iudgement of other see into the glasse of the Word by thy owne sight without other mens spectacles and hold what thou iudgest truth only in loue of the truth beware of by-respects so hold the truth as neuer to bee remoued but that which is erroneous in thee be willing both to see and to be reclaimed XI Witnes the truth for the truthes sake enforme others louingly desire that they may see the truth but neuer vrge them beyond their iudgemeÌ„t neither take it grieuously if thy words doe not preuaile but waite with patience Beware of rash iudgement neither condemne nor contemne other that are not as thy selfe Thinke not to make thy gifts anothers guide nor thy measure of grace their rule for to euery man is allotted his portion XII Whomsoeuer thou doest see to do amisse iudge it not to be of wilfulnesse but either of ignorance and so offer to enforme them or of infirmitie and so pitie them and pray for them Be charitable so shall not his sin hurt thee and much shall thy charitie aduantage thy selfe in the end and adde this withall Be slow to anger let neuer another mans distempered passion bring thee to disorderlinesse in affection XIII Loue not to be in controuersies it argueth pride and a spirit of contention but if thou beest drawne vnto them and called thereunto vndertake the right and chuse the truth and in the handling 1. Neuer come to it with a preiudicate How a man ought to carry himselfe in handling of Controuersies opinion but with a mind to finde out the truth and not of contention 2. Take words doubtfull in the better sense as the cause and circumstances will beare euident truth embrace willingly manifest errorrs deny plainly likelihood of falsehood esehew friendly likelihood of truth bend them the best way peruert nothing wilfully acknowledge thy ignorance where thou art made to see and yeeld the victorie when thou canst not winne it without wicked Sophistrie 3. Bee sure in answering that thou hast the Authors meaning either by which or to which thou doest make answere Alledge no testimonie rashly and especially beware of this euill in quoting Scripture Wresting of Scripture is a great abuse of the Word and if thou be in error and doest by the Scriptures presume to maintaine it thou wouldest haue the truth to vphold falshood and wickedly doest make the holy Ghost a maintainer of a lie 4. Follow the matter strictly auoid idle excursions passe by weaknesse take heed of hasty passions and in defending a cause abuse no mans person XIV In things Indifferent make no How a man ought to carry himselfe in things Indifferent question for conscience sake so it bee that neither holinesse merite nor necessitie be put therein nor vsed for any part of Gods worship but for decencie order and edification If thou be in a doubt and thy conscience as thou thinkest doth trouble thee about the vse of a thing indifferent I. Quaere Whether this doubt ariseth Whence semâ—pulositie of conscience ariseth simplie of a tender conscience from iudgement conuinced or that it be but a nicenes of dislike comming from a desire not to be troubled with them or for that thou hast not vsed them or because some cannot away with them or from a godly iealousie suspition only for froÌ„ hencefoorth will scruples arise so also from a coÌ„tinued custome likewise from ignorance and the want of certaine knowledge and a setled perswasion of the lawfulnes of a thing If the ground Note well bee not a iudgement inlightened and conuinced it is not trouble of conscience but a dislike working discoÌ„tentednes vpon some of these former grounds which thou maist easily remoue by setling thy iudgement vpon the word and sound reason II. Quare Whether this doubting ariseth through thy owne default by looking out reasons to encrease thy dislike and neglecting to search for arguments to giue thee satisfaction If thus thou hast offended as many doe take aâ— great paines in Gods sight to resolue thy selfe as thou hast done to bring thy selfe into doubting else dealest thou buâ— partially III. Quaere If it bee trouble of conscience What to do in perplexitie of conscience indeed and yet the thing be noâ— plainly forbidden nor so commanded why where a speciall warrant to a particular is wanting a generall rule or a generall commandement to obey may not giue thy conscience satisfaction else how to doe in such a case IV. Quaere Why a man should bee more scrupulous to seeke to haue warrant plainly for euery thing hee doth in Ecclesiasticall causes euen about things indifferent more then about matters â—olitike in Ciuill affaires Men in these â—hings know not the ground nor end of many things which they doe yeeld vnto vpon a generall command to obey authoritie and knowing them not to be directly against Gods will and yet euerie particular obedience in ciuill matters must be 1. of conscience 2. as seruing the Lord so must euery seruant his master which caÌ„not be without knowledge and perswasion that we
Mordecaies time â—iding in Babylon IV. I aske whether Christs kingdome be not spirituall and inuisible aâ— so Ioh. 18. 33. and 10. 16. IV. That all not in their way are witâ—out IV. Error and doe applie against vs 1. Cor. 5. 1â— Ephes 2. 12. I. These places are meant of such â— Answere neuer made so much as an outward prâ—fession of Christ Iesus at all II. They cannot proue by the Scriâ—ture that wee are a people without they will expound this scripture phraâ—â— without by the scripture laying by tâ—â— forgeries of their owne braines III. God almightie hath witnessâ— God hath visible communion with vs and we with him allo that we are his people 1. By giuing vs his word Psal 1â— 19. 20. and Sacraments 2. By his effectuall working the by Iere. 23. 22. therefore herâ— the voice of the Son of God Ioh 25. and the words of eternall 〈…〉 whither theÌ„ shall we go Ioh. 6 3. By his most strange and mirâ—â—lous deliuerances of vs from the â—nemies of his Gospell a proâ—â— of God to his people Leuit. 26. Deut. 28. 7. Yet they regard not the mercieâ— â—â—e Lord but maintaine so stiflie this They like it that we call them brethreÌ„ but they will not so account vs. â—rosse error as they hold not themselues â—ound to admonish vs as brethren but â—â—ey may let vs alone as men without â—â—cept it bee to get vs to them as they â—ould doe euen Turkes and Iewes and â—et they like well that wee should call â—â—em brethren a strange imagination â—n they bee our brethren and wee not â—eirs What reason there is to like the â—e and to dislike the other I leaue to â—â—l men of reason to iudge V. That onely Saints that is a people V. Error â—â—rsaking all knowne sinne of which they â—ay bee conuinced doing all the knowne â—â—ll of God increasing and abiding euer â—â—erein are the onely matter of a visible â—â—urch I. This is a proper description of the Answere â—â—uisible members of Iesus Christ and â—â—cludes euen hypocrites from being â—â—e matter of the visible Church II. This makes that Dauid Iehoshaâ—â—at and the Church of God in their â—â—ies were no true matter of a Church â—r there was marrying of many wiues â—ere was the continuance of the high â—â—ces so plainly spoken against the sen Serpent vntill Hezekiahs daies wâ—â— idolatrouslie worshipped Dauid fâ—â— feare of Ioab did suffer blood all hiâ— daies to bee vnpunished contrarie tâ— Gods word and threatning Moses foâ— the hardnesse of the peoples hearts diâ—â— allow a bill of diuorcement against thâ— law of marriage If he had a dispensation from God for this so it is but is nâ—â— manifest vnto vs else here were knowâ— sinnes so Corinth being admonished yet did not amend 2. Cor. 12. 21. as alâ—â— the Churches of Asia Reu. 2. 20. 21. III. The Scriptures which they dâ—â— bring reader marke them are place speaking of inuisible meÌ„bers properliâ—â— of visible analogically or figuratiuelâ—â— as they are iudged to be or in hope theâ— may bee or shewing what men ought be as the commandements exhortaâ—â—ons admonitions dehortations and 〈…〉 proofes in Scripture declare but thâ— shew not what men are neither can thâ— be so alleaged for we cannot concluâ—â— from those places which teach how mâ— should be that therefore men are so 〈…〉 else not Gods people IV. Men are called Saints in Scriâ—ture not for soundnesse of knowledge for â—hen Christs disciples had bin no Saints who were ignorant of many things and â—o other mentioned Act. 19. 1. 2. Not for â—nternall pure affections for then S. Paul had been no Saint Rom. 7. 18. 21. Not for holie practise of their dutie alwaies Eccles 7. 22. An instance of this may be giuen in all the men of God in all ages But they are called Saints I. Because of their outward calling Why a mixt companie whereof the visible Church consisteth are called Saints â—o Christianitie as 1. Cor. 1. 1. which is â—olie and to an holie end 1. Thes 4. 7. Euen as a man rightlie called into the â—unction of the Ministerie of the Gosâ—ell though hee shew himselfe vnworâ—hie thereof yet being therein is thereâ—ore called a Minister so is it with men â—n the calling of Christianitie II. Because of the profession of faith â—n Christ who maketh all true beleeuers holy and Saints III. In respect of Baptisme by which externallie the partie baptised is to bee â—udged to haue put on Christ as Scripâ—ure phrase is Gal. 3. 27. to haue remission of his sinnes Act. 2. 39. to be parâ—aker of Christs death Rom. 6. 3. 4. Collos 2. 12. and to haue assurance of saluation 1. Pet. 3. 21. IV. In respect of the better part though the fewer by many for thus the Scripture speakes ascribing to all that which is due properlie but to some Deut. 1. 23. 24. 1. Cor. 6. 11. compared with 5. 1. 2. Cor. 12. 21. So we speake calling a heape of chaffe and wheate wheate onely not naming the chaffe though the wheat cannot be well seene for the chaffe so lees and dregges of wine mixt with wine we call wine not mentioning the lees So doth God speak of the visible Church being as all Diuines by a generall consent hold a mixt companie both of good and bad V. In respect of the visible signes of Gods fauour and his presence who promiseth to bee with his Thus Exod. 3. 5 the ground was called holy ground not that it was in it selfe holie but for the presence of God there so Ierusalem was called the holy citie Mat. 4. 5. for that the Temple was there and his word and other signes of his presence albeit it was then an odious place containing Simoniacal high Priests Scribes and Pharises hypocrites and false teachers and indeede a bloodie citie murthering Gods Saints Matth. 23. 37. VI. In respect of Gods good pleasure who lookes not vpon his Church as the particular members thereof are but as he accepteth of them therfore is it said He saw no iniquity in Iacob nor transgression in Israel Numb 23. 21. and yet if when this was spoken Israel it selfe had been looked vnto it was an ignorant vnbeleeuing and a stiffenecked people Thus we see in what respect the visible The visible Church is a mixt companie Church is called Saints not as they doe hold in this erroneous position for the visible Church as I haue said is a mixt companie I. The parables in Matth. 13. so set it forth II. Euerie visible Church of God from the worlds beginning euen all of them consisting of good and bad do manifest the truth of the parables so expounded III. The iudgement of learned and godlie Diuines both with vs and beyond the seas doe so vniuersally interpret the same when went the Spirit of God from all Churches herein to them onely Wel it were that all were Saints but that is to looke for a heauen on earth To conclude euen their Church sheweth
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
visible Church and baptised Act. 8. 13. So the Church of Pergamus though it had grosser defects and corruptions in it then we haue any yet because it kept the name of Christ and denied not his faith was still called the Church of God Reuel 2. 12. 15. The description of a Church which they giue in the 67. page of their collection of letters and conferences viz. that it is a companie of faithfull people that truly worship Christ and readilie obey him is vtterly vntrue if it bee vnderstood as needs it must of the visible Church For if euery one that the Church may account a visible member be trulie faithfull how is our Sauiour to bee vnderstood when he cōpareth the Church or the ministerie thereof to a draw net which being cast into the sea gathereth as well that which must be cast away as good fish Matth. 13. 47. 48. and to a field wherein the diuell doth as busilie sow tares as the Son of man doth good wheate Matth. 13. 37. 39. How shall that difference stand which the Scripture maketh 1. Sam. 16. 7. Act. 15. 7. 8. betwixt the Lords iudgement and the iudgement of man if men may not account any to be members of the Church by their outward appearance and profession vnlesse they know them to haue true faith which thing the Lords eye only is able to discerne Thirdly we hold and teach maintaine 3 We hold and teach all truthes fundamentall against all Heretickes and aduersaries euery part article of Gods holy truth which is fundamentall and such as without the knowledge and beleeuing whereof there is no saluation Our Confessions Catechismes Articles of religion published and approued of in our Church may perswade all indifferent men of this Yet was not H. Barrow ashamed to write in the tenth page of his Discouerie That all the lawes of God both of the first and second Table are here broken and reiected both of the Ecclesiasticall and Ciuill estate and of euery particular person in both all things being innouated in both according to the lustes and pleasures of men the law and word of God being quite reiected and cast aside And in the 212. page of their refutation of Master Gyfford they haue these words We hold that you haue poysoned all the fountaines of sincere doctrine and peruerted the whole Testamēt and turned away the practise thereof by your damnable false Expositions yea that you teach not one point sincerely And in the 162. page of his Discouerie They are made so contrarie one A lying Spirit vnto another as it is an impossible thing to finde two of them of one minde yea or any one of them constant in that hee affirmeth they know not the doctrines euen of the beginnings of Christ. Adde hereunto Henrie Barrows words in the 12. and 13. pages of their collections of letters and conferences We wil not giue any answere to these speeches but onely desire the Christian Reader to consider whether euer Gods Reader consider well and the Lord giue thee vnderstanding to discerne of spirits Spirit taught any to write so slanderously not only against a whole nation the conuersion whereof they pretend to seeke but against the blessed truth of God and how vnlikely it is that they should be in the right way whose chiefe Leaders were guided by such a spirit that they should be the Lords building whose first founders and master builders had either so small skill or so bad a conscience Do wee not hold all the same bookes of Canonicall Scripture which they themselues hold Do wee not reiect out of the Canon of the Scripture all which themselues account Apocryphall Haue they any translation of holy Scriptures besides ours Do they themselues beleeue or reach otherwise in the article of the holy Trinitie of iustification or predestination then we do Hath euery member of their assemblies receiued that spirit whereby they are led into all truth as H. Barrow pag. 167. of his Discouerie affirmeth and is there not any one amongst vs that hath not quite reiected the whole word of God not any one that knoweth the doctrines euen of the beginnings of Christ Wee know no better way to conuince them in this then by appealing thus vnto their owne conscience which wee are sure will take our part against them Now this reason also is strong to Which none can do but the true Church proue vs a true Church for although the bare letter of the Scripture may bee found amongst the Iewes and Papists and other Heretikes yet was there neuer any other people that held maintained the true sense of the Scripture in all points fundamentall but onely the Church of God wherunto only this title belongeth to be the pillar ground of truth 1. Tim. 3. 15. Wherein wee desire Note this the Reader to consider that a people may bee the true Church though they know not nor hold not euerie truth contained in holy Scripture but contrarily hold many errors repugnant to the Scriptures yet hath H. Barrow affirmed in the 167. page of his Discouerie Then is not he nor his followers the true Church and people of God for they maintaine errors amongst themselues obstinately and do grossely speake vntruths against vs now Gods Spirit is not lying 1. Ioh. that to the people of God and euery one of them God hath giuen his holy sanctifying Spirit to open vnto them and to leade them into all truth Whereby it is euident that he would haue none to be accounted the people and Church of God who either know not or practise not euery truth contained in the Scriptures In which opinion see I pray you how many grosse and dangerous errors are contained First that to euerie inferiour member in the Church there is as much reuealed as to the Pastours and chiefe members whereas the Apostle affirmeth Rom. 12. 3. Ephes 4. 7. 16. Colos 2. 19. that the holy Ghost is giuen to euery member of the bodie of Christ not equally but proportionally as the place which it occupieth in the bodie doth require Secondly that the promise mentioned Ioh. 16. 13. was made to euery member of the Church which in the last words of the verse appeareth plainly to be peculiar to the Apostles Thirdly that the Church cannot erre so neither were the Corinthians rightly called the Church of God when they iudged corruptlie of fornication and of the resurrection neither they of Pergamus when the doctrine of Baalam was maintained amongst them neither was Paul nor the rest of the Apostles true members of the Church who though in the exercise of their Apostolicall function they could not erre yet knew but in part and in many things were subiect to error 1. Cor. 13. 9. Another strange opinion is maintained in the 156. and 157. pages of their Discouerie viz. That euerie trueth contained An error full grosse with slanders and lies in the Scripture is fundamentall For
Christ though testimonie were giuen vnto him by one whoÌ„ they knew to be sent of God shall not this Great pride is it and obstinacie to dâ—spise the voice of all the Churches of God in the world further the condemnation of these men that they refuse to heare and receiue vs though we be commended to them by the testimonie of so many Churches Some cases there are wherein wee are commanded to seeke for the iudgement of other Churches and to account it as the iudgement of God Else why did the Church at Antioch in a questioÌ„ that could not be debated at home seeke to the Church at Ierusalem for helpe specially seeing they had two such excellent men with them as Paul and Barnabas whose iudgement they might safely haue trusted vnto Acts 15. 2. Saith our Sauiour to any particular congregation of the faithfull in our owne land that Whatsoeuer they binde on earth shall be bound in heaueÌ„ Mat. 18. 18. and saith hee it not also to the Churches of other nations Shall he be accounted as a Heathen or Publicane that will not regard the iudgement and censure of that particular congregation whereof hee is a member and shall not they much more Matth. 18. 17. Those of the separation to be held of vs as Heathen and Publicans be so accounted that despise the iudgement of all the Churches Must the spirit of the Prophets be subiect to the Prophets amongst whom they liue 1. Cor. 14. 32. and must not both people and Prophets of a particular Church be subiect to the iudgement of all the Prophets and Churches in the world The abilitie to trie and discerne the spirits and doctrines of such Teachers as arise in the Church is such a gift as the true Church neuer wanted 1. Ioh. 4. 1. Reu. 2. 2. neither could it be the pillar and ground of truth 1. Tim. 2. 15. if it should be ignorant of a truth so necessarie to the saluation of men as this is viz. What people is to bee accounted the true Church of God If God hath giuen his Church power to iudge and pronounce of a particular man that he is in the state of saluation and that so infallibly that hee hath promised to ratifie in heauen the iudgement which the Church in this case shall giue vpon earth Mat. 18. 18. hath hee not much more made his Church able to discerne and pronounce of a congregation or people that it is a true visible Church which is a matter of no such difficultie as the other So that to conclude though these men make so light account of the iudgment and testimony of other Churches as if the word of God had come out froÌ„ them or vnto them only 1. Cor. 14. 36. or as if they themselues were better able to iudge of vs then all the godlie learned in the world besides yet do we take much comfort and assurance from hence that wee are the true Church of God The first obiection against the whole body of our Church that it was not rightly constituted The first thing they obiect against the whole bodie of our Church and of our parish assemblies is this That it was not gathered by such meanes as God in his word hath ordained and sanctisted for the gathering of his Church For faith H. Barrow in the 10. page of his discouerie all this people were in one day with the blast of Queene Elizabeths trumpet of ignorant Papists and grosse idolaters made faithfull Christians and true professors And in the 3. page of that Epistle to the Reader which they haue prefixed to their refutation of M. Gyfford they haue these words Where such prophane multitudes were all immediately from publike idolatry at one instant receiued or rather compelled to be members of this Church in some parish or other without any due calling to the faith by the preaching of the Gospell going before or orderly ioyning together in the faith there being no voluntarie or particular confession of their owne faith and duties made or required of any who can say that these Churches were euer rightly gathered or built according to the rules of Christs Testament To all that they thus obiect against But this cannot warrant their separation our first gathering this answere wee giue First that we might lawfully bee accounted a true Church though it could Because the knowledge of this is not necessarilie required to be stood vpon not appeare that wee were at the first rightly gathered For euen as the Disciples might bee well assured of Christs bodily presence amongst them when they saw and felt him Ioh. 20. 19. 28. though they could not haue discerned which way or how hee could possiblie come in so may we esteeme them a true Church of whose present profession and faith we are well assured though wee cannot see by what meanes they were first gathered Else may wee still doubt whither Melchisedech and the families of Iob or Cornelius were true Churches and members of the Church because we cannot find how they were first gathered and conuerted neither indeede can wee see by what commandement in Gods word wee are required to examine how they were gathered and made a Church of whom wee are now certainly perswaded that they were a Church Nay we find good warrant in the Word to the contrarie For wee read of many who hauing by that they heard and saw perceiued euidently that a people was the Church of God did ioyne themselues willingly vnto them without inquiring how they were gathered and conuerted as Abraham to Melchisedech Rahab to Israel the Eunuch to Philip the Iaylor to Paul Silas Secondly wee might be rightly gathered Secondly because meÌ„ may be brought otherwise to the outward profession then by the meanes which are most ordinary to the societie and fellowship of the visible Church by other meanes theÌ„ by the preaching of the Gospell for proofe whereof wee alleage first their owne iudgement and opinion which how vnsound soeuer it be yet hath it force enough to stoppe their mouthes namely that men may be wonne to the true faith of Christ not only extraordinarily but euen ordinarily also by other meanes then the publike and ministeriall preaching of the Word For if seuerall members may bee conuerted without this meane may they not much rather without it bee gathered together and made an assembly Secondly admit there were no other meane whereby a man could bee soundly conuerted but only preaching yet it is euident that by some other meanes men may lawfullie bee brought to an outward profession and so be made a visible Church Many in the daies of Christ beleeued that is were prepared to heare and beleeue and did also so follow him and professe theÌ„selues his Disciples that no man could without sinne haue denied them to bee members of the visible Church who yet were not all drawne by his word but some by his miracles Ioh. 2. 23. 25 some by the report they