CHRISTIAN ADVERTISEMENTS AND Counsels of Peace. Also dissuasions from the Separatists schism, commonly called Brownisme, which is set apart from such truths as they take from us and other Reformed Churches, and is nakedly discovered, that so the falsity thereof may better be discerned, and so justly condemned and wisely avoided. Published, for the benefit of the humble and godly lover of the truth. By RICHARD BERNARD, Preacher of God's Word. Read (my friend) considerately; expound charitably; and judge, I pray thee, without partiality: do as thou wouldst be done unto.  PHILIP. 3. 16. In that whereunto we are come, let us proceed by one rule, that we may mind one thing. 
AT LONDON, Imprinted by Felix Kyngston. 1608.   

TO THE RIGHT WORSHIPFUL AND CHRISTIAN PROFESSORS, SIR GEORGE SAINTPOLL Knight, and to that virtuous Lady, the LADY SAINTPOLL, both his singular and ever good Benefactors, all comfortable blessings to the welfare of soul and body, is heartily wished for ever.  
RIght Worshipful, Satan's subtleties are of old; it is no news to relate them. CHRIST jesus is that Lamb, who loveth his dearly, and is beloved again of his unfeignedly; but the devil is that Lion, roaring in his inveterate hatred, seeking to dishonour the one, and to devour the other. The fearful he affrighteth with dread of torment: whence it is, that Peter forgetting his profession which he made so boldly, for sweareth his Saviour, even with cursing most unfaithfully. Thus many miscarry in time of trial: 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 deed.  
But where by fear he cannot make afraid, he turneth his shape: of a Lion roaring, he would seem a lamb lamenting: when by force he cannot win, he endeavoureth by deceit to beguile: then Satan would be a Saviour, and persuadeth Eve that following his counsel, she shall be more like God then before, whilst he intendeth to make her as himself, hopeless of heaven. If he cannot, as an Angel of hell, make men over wicked: yet in the shape of an Angel of light, by a preposterous zeal, he will set them on to become over just, as Solomon speaketh. Sometime he doth lead men into a superstitious voluntary worship without Scripture on the left hand. Sometime to run with nothing but pretended allegations of Scripture, into by paths of error and schism on the right hand. Thus Manasseth is against 
Esay 9 20. 21.  Ephraim, and Ephraim against Manasseth, and both against judah, amongst us. The Schismatical Brownist, he snatcheth at the right hand, and is hungry: the Antichristian Papist on left hand, and is not satisfied. What safety to Zion? It is time to see and consider.  
We sland (Right Worshipful) in the midst, behold we may matters of fear, malice and justice: the justice of God for sin, the malice of man and Satan increasing transgression, to force still justice to wrath: should we regard lightly these things? Is it enough for us, as many do no more, to condemn the one side, and to abhor the other, as careless Securitanes? far be it from us: except we repent, we likewise shall perish. Shall we leave our standing, and by stumbling at such stones of offence, fall from our well doing? God forbidden: walk we must, more warily; neither go 
Prou. 4. 27.  on this side, nor on that, but remove our feet from evil. Ask we should for the Word promised, on which if we humbly depend, we shall hear it behind us, when we are going on either hand, saying 
Esay 30. 21.  unto us; This is the way, walk in it.  
It grieveth me much (Right Worshipful) to see this breach made amongst us; loss it is to the Church, gain to the enemy, and then what true good to themselves? Many laugh at it, some account it a matter scarce worthy thinking upon, and so few or none lament it: to me hath it been just cause of sorrow, and therefore could I not lightly pass it by: but in love to such as yet abide with us, and in desire to do my best to recover again mine own, whom God once gave me, I have published these things.  
My labour (Right Worshipful) I offer unto you as a testimony of a never forgetful remembrance, with a mind heartily thankful for your Worship's continued favours, and bountiful liberality towards me. By your work of mercy, in the University was I brought up, whereby through the good grace of God, I am that I am. Accept therefore this I beseech you, not as any recompense (for how can ever a child repay a due fully equal to parents' deserts?) but as a continual witness of my bounden service. Our will is of God the Father accepted for the deed, where there can be nothing better: the like measure of mercy I am sure his children will meet unto me. In persuasion whereof, with comfort already well experienced, I cease further herein to trouble you: beseeching the mighty God of heaven to be with you, and to bless you after his abundant love to the Saints in Christ elect, the very Israel of God, I humbly take my leave. From Worsop in Nottinghamshire.  
jun. 18. Your Worships ever to be commanded in Christ jesus: RICHARD BERNARD.   

TO THE GODLY Reader, the grace of con stancie, with the spirit of love and humility in well doing.  
THe troubles of the Church must affect thee. A child pitieth the misery of his mother, & mourneth for that which he cannot amend. He that in such a case is careless, is grown unnatural and devoid of grace. In times heretofore we read, that the Church of God was in a very high degree vexed: first, with bloody persecution: then by Antichristian superstition and idolatry. This caused by Antichrist, who with Egyptian darkness obscured the verity of God, and obtruded a false word and worship upon the Church. The other by the stumbling jews, and foolish Grecians, in the first planting of the Gospel; but both of the devil. The first was to keep out the truth at the beginning, by afflicting bodily death: the latter to deface it, being brought in by men's devices, to soul's damnation. The extreme rage of both is abated. Enemy's yet must be, to keep men watchful; trials also, to see our own soundness: but Satan is chained from rising hereafter to the former measure of his malice; and Antichrist's power shall never so prevail as heretofore: thereof persuade thyself. The decree of God is established; let men consult and intend what they please; in spite of man the purpose of God shall be permanent.  
There remaineth nevertheless an other mischief, nothing less dangerous; which is, Atheistical security, carnal living under a general profession in an evil peace. This the Apostle foresaw, (1. Tim. 3. 1, 2, 3, 4, 5.) and said, it should be: the same Christ himself foretold by the example of the old world and Sodom in the days of Noah and Lot, that scarce faith should be found on the earth. This evil creepeth upon the world; pleasures with peace do nourish it, (English people the instance) contentions in religion breed it. Upon occasion whereof, Satan suggesteth, man's corrupt heart entertaineth, and so becometh the worse: one offendeth, and another there at stumbleth; but woe is unto both, and a mischief ensueth thereby unto many.  
Other nations are full of examples: and of this misery may we also lament: much sin, and thereupon fearful judgement; but little sorrow, and less amending without greater enforcement. Dreadful days! Behold our security in the midst of misery; understand and pray.  
Papists on the one hand increase, though their cause be cursed. The practice of their bloody intendments might make them odious, and teach us to walk more warily in unity: but we amongst ourselves do work our own woe, by uncomfortable contentions; neither side yielding, the evil groweth by partial partaking. Oh that our abraham's would somewhat yield a little in the smallest things, and know themselves; & Lots also hearken to wholesome counsel, that both may be united in peace: for the Canaanites are in the land. Whilst the victory is striven for, the general enemy doth win ground, and Satan hath sent a new company on the right hand, lest this his contentious work should cease to be. The one sort is justly feared, and therefore as the general enemy of many resisted: the other held contemptible, and therefore as base neglected, or for the fewness despised: but the little Foxes eat grapes. These must also be seen unto, and said to; but without rigour and bitterness. Through our silence, they proclaim themselves conquerors: they challenge all, and still bid battle to the whole host of Israel, as if they were invincible, and had overcome all: and yer Master Gyshops' book, Master bradshaw's challenge, Doctor Allisons' consutation, certain Ministers rejoinder to Master Smith, with other more are not answered. They do offer encounter upon certain questions, as if therein were their own cause propounded; when Brownisme is a thing differing from both Papist, Protestant, and Puritan, so called: for, saith the Papist, Christ's ruling power is in the Pope; nay, saith the Protestant, it is in the Ecclesiastical governors, Bishops: nay, saith the Puritan, it is in the Presbytery: 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 schismatical building, upon which are laid those other errors mentioned in this book. This (Reader) take notice of, to discern where Brownisme beginneth. They propound the reformed Churches government 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 do only make way for such as know not their way, which they have by themselves, to come to them: but the government of the reformed Churches do not they maintain.  
For this cause (Reader) that thou mayest not be deceived hereafter, either with their pretending of such truths as be not their own, or yet with their equivocating renunciation of Brownisme, I, a little one amongst others, and in the presence of my Brethren; not with saul's armour, but with a stone in a sling▪ even with my mean mediocrity, have nakedly discovered unto thee this way. If thou dost affect it, before thou run, uncase it; take from the jay, other birds feathers: set it before thee as it differeth from all other Churches, then behold it with both eyes, judge by deliberate consultation, and take as thou by the word hast warrant.  
I have sought out and found, and after my judgement leading will I go, and not run after affection: as I am persuaded, so would I have other, if I be found in the truth: if otherwise, I promise not to contend for any victory. Confidence in our cause, (that here is a true Church of God, from which we may not make separation) hath made me adventurous: and the spiritual injury which some of late have done to me, more than to many, hath called me hereunto. They have taken away part of the seal of my ministery. Mine own with them may have Instructors, but no Fathers; for in Christ jesus I have begotten them through the Gospel. I will claim them, though unnaturally and unkindly they disclaim me; in love do I follow, and so will, albeit they flee from me with hatred. Friendly Reader, when thou hast read this huc and cry, send it away by thy approbation thereto, and report the cause to other for discovery thereof, as thou shalt think fit. If thou happily dost find any meek ones of them in thy way, rebuke them lovingly, entreating the Younglings gently for the Lord's sake, and send them back again. For in a schism many may be, who are not thereof: many affect that where of they cannot judge, & so are misled; yet without any intendment of evil. The humble that are of a tender conscience, are very reclaimable: but the straight hearted opinionate are not so recoverable; yet I hope of both: for it is the Lord that worketh the will and the deed, both when and as he will.  
Thus (loving Reader) thou seest what I only intent: how men will take it, I well know not; how they should, I know. If any thing be set down which may any way give offence, as not seeming to be without some gall of bitterness in the manner of handling, and nothing doth touch the matter of the argument; I profess, as I look for a blessing, I have not intended to abuse any man's person, but to open the cause. I leave men to judge, the wise as they find, the perverse as they please. This I only crave, that no man take ill any thing without just cause, and that every one expound well a man's meaning, as charity shall lead him, and right reason persuade him. And so I commend thee to God. june 18.  
Thine in the Lord, R. Bernard.   

THE CONTENTS of this book.  
I CHristian counsels tending to peace and unity. pag. 1-20.  
II. Dissuasions from Brownisme. pag. 21.  
I. By great probabilities, that that way is not good, and they are in number seven: 1. The novelty of it. pag. 21. 23. 2. The agreement thereof with ancient Schismatics. pag. 24. 3. The ill means by which it is maintained, viz. by abuse of Scripture, and that divers ways, as also by deceivable reasoning. pag. 25-29. 4. The want of approbation of the Reformed Churches. pag. 30. 5. The condemnation thereof by all our Divines. pag. 30-32. 6. God's judgement against it. pag. 32-42. 7. The ill success it hath had. pag. 42-44.  
TWO By Reasons, which are threefold: 1. Taken from the evil of the entrance into that way. pag. 44-47. 2. From their persons so grievously sinning in that way. pag. 47. in condemnable unthankfulness to God and men. pag. 48. 49. in spiritual uncharitableness. pag. 49-65. in abusing the Scriptures. pag. 65. in obstinate persisting in Schism, from all the Churches of God in the world. pag. 65-70. in railing and scoffing above all other. pag. 70-78. 3. From their opinions, the matter of their profession, which are altogether erroneous and false, as they stand (and so differ in their v●● from all other Churches) in Brownisme: divers errors of theirs are here mentioned. and the principal answered at large. pag. 78. 79. 80. 82. 83. 88 102. 109. 128.  
Besides these here is maintainned for truths against them: 1. That our Church was truly constituted, and from which men may not make so wicked a separation with such condemnation. pag. 79. 109-128. 162. 163-176. 2. That a particular visible Church is a mixed company. pag. 87. 168. where is noted, how and why such a company are called Saints. pag. 85-87. 3. That popular government is utterly unwarrantable. pag. 90-94. 100 102. 103. 4. That, Tell the Church, Matth. 18. 17. must be expounded, Tell the Church Governors. pag. 94-100. 5. That one man is not polluted by the sin of another. pag. 103-109. 6. That we have true Ministers of jesus Christ. pag. 128-144. but their Ministers are not lawfully made. pag. 144. 145. 7. That our worship is not a false worship, much less idolatrous; for order, it is after the jewish service, and warrantable in the New Testament. pag. 146-150. Lastly, that stinted and set prayer is lawful. pag. ●●2. 193.   


CHRISTIAN ADVERTISEMENTS AND Counsels of Peace to the wise hearted, and to him that is of a peaceable disposition.  
Receive wholesome instruction thou that readest: be desirous to walk in the straightway, but yet in the right way, keep measure and thou shalt hold within the compass of a holy and godly mean. Beware of superstition in Religion to decline on the left hand, and take heed of rash zeal to run on the right hand; endeavour to be what thou oughtest to be, though thou canst not attain to that thou shouldest be. Go even; be no Atheistical Securitane, nor anabaptistical Puritan: be no careless Conformitant, nor yet preposterous Reformitant: be no neuterall Lutheran, nor Heretical popish Antichristian: be not a schismatical Brownist, nor fond and foolish Familist: be not a new Novelist, nor yet any proud and arrogant Sectary to draw disciples after thee: be no follower of any such, beware of them all carefully.  
But stand a constant Protestant, in the ancient, Catholic, Orthodoxal verity and truth. Be to God faithful, and to lawful authority not disloyal. To conclude, hold the truth after the word, and gainsay not laudable customs of the Church, not against the word. Be not ready to take offence, and be in like manner loath to give offence. And God shall be with thee, and the spirit of life shall guide thee.  
To further thy godly inclinableness hereto, consider well of these so friendly given Christian advertisements and wholesome Counsels of Peace. Read (good friend) advisedly, I beseech thee, post not on apace: though thou hast a quick apprehension to understand, yet take time to settle affection. Some good things are soon known, but in hei● 〈…〉 for the most part lightly entertained: whence it is, that many do only talk of that often, which not once they ever made use of. But in a word, the purpose of my penning these things, is to bring them into practice: and therefore so read thou deliberately, as thy will may be to perform them conscionably. Amen.  
love peace, and desire to hold it with God and good men: yea follow after it with all men, as much as is possible with holiness. Seek the public quiet of that established estate under a Christian Governor, whether it be Political or Ecclesiastical, where thou art a member, and by what means thou canst devise, not against Religion, common honesty nor charity; and thus to do:  
I. Uphold the manifest good therein. 
How a man ought to carry himself in a Christian State.   
II. The manifest evils, labour in thy place by the best means to have them amended peaceably.  
III. Bear with lighter faults for a time, till fit occasion be offered to have them amended.  
IV. Likelihoods of evil, make them not apparent evil, by ill interpretation, where neither the State intendeth it, nor so maintains it.  
V Doubtful things take in the better part, it is ever charity.  
VI judiciously discern between the abuse of a thing, and that which may be well used; lest in abhorring the abuse, thou also do utterly condemn the thing itself and the use thereof.  
VII. Let the corruption of the person and his lawful place be distinguished: and where person and place are not so lawful, and in the proposed end not against thee, wisely labour to make them for thee; and make that good of them thou canst, and wholly condemn not that ministery which a godly man may make for good.  
JIX. Pattern not a Monarchy to an oligarchy, or any other State, Aristocracy or democracy: neither let (as thou supposest) the well being of a foreign State make thee unthankful for the present good thou dost enjoy, and to loath thine own being, lest malcontentednes break into contention, and so thou lose that good thou hast, and procure the increase of evil, which thou dost dislike.  
IX. In thy zeal for Religion against corruption, let the book of God well understood be thy warrant; and in thy hatred against wrongs in the Commonwealth, let the knowledge of the law and the equity thereof move thee to speak: this is Religion, this is reason. But beware of superstition, for so beginning of uncertainty, thou mayst lose the fruit of thy labours, and be condemned as a busy meddler and contentious.  
X. Refuse not to obey Authority, in any thing wherein there is not to thee manifestly known a sin to be committed against God: let fantasies pass; be more loath to offend a lawful Magistrate, them many private persons. Where thou canst not yield, there humbly crave pardon: where thou canst not be tolerated, be contented with correction for safety of conscience, and bear what thou canst not avoid with a patiented mind.  
The kingdom of God is not meat nor drink, but righteousness and peace and joy in the holy Ghost: for whosoever in these things serveth Christ, he is acceptable to God, and approved of men, Rom. 14. 17. 18.  
I. Omit no evident and certain commandment 
How to avoid scrupulosity of conscience, and contention in seeking for reformation.  imposed of God. If there be nothing but probability of sinning in obeying the precepts of men, set not opinion before judgement.  
II. Let ancient probability of truth be preferred before new conjectures of error against it.  
III. Mark and hold a difference between these things, the equity of law and the execution; between established truth generally, and personal errors of some; between soundness of doctrine and erroneous application; between substance and circumstance, the manner and the matter; between the very being of a thing and the well being thereof; between necessity and conveniency; between a commandment and a commandment to thee; between lawfulness and expediency; and between that which is given absolutely or in some respect.  
iv Use the present good which thou mayst enjoy to the utmost, and an experienced good before thou dost trouble thyself to seek for a supposed better good untried, which thou enjoyest not. Dislike not things present, as men do discontentedly; praise not things passed foolishly; and desire not a change, hoping for better vainly.  
V Endeavour for things which are of necessity, wish also the well being of the same for conveniency: but for this contend not forcibly against public peace, lest in seeking for the been, thou dost utterly lose the benefit of the necessary esse.  
VI Do not trouble thyself either to take part with, or to be against that thing, the holding or denying whereof maketh nothing for or against religion, salvation or damnation.  
VII. In a common cause make one, but after thy own judgement convinced of truth and within the compass of thy calling; not for company to make up a number, or for that thou wilt be doing because other are so.  
JIX. Never presume to reform other, before thou hast well ordered thyself: See at home, then look abroad; redress that which is faulty, and in thy power to amend, before thou dost meddle with that which is beyond thy reach. Be not fair in public, and foul in private, hate hypocrisy and avoid vain glory.  
IX. Receive no opinion in religion, but what the Word evidently doth warrant: beware of apprehensions out of thine own wit, but let the Word first give thee sight, and so entertain it, as thou art enlightened. As thou mayest not of policy for fear of trouble, by thy wit get thee distinctions, to lose sincerity where the Word is plain: so mayest thou not of scrupulosity, imagine sin to trouble thy conscience, and to vex thee with fear of transgression, where there is no law: the one doth breed Atheism, the other is the mother of superstition.  
X. Let thy own knowledge ground thy opinions in thee, and not in the judgement of other: see into the glass of the Word by thy own sight, without other men's spectacles, and hold what thou judgest truth, only in love of the truth; beware of by-respects: so hold the truth as never to be removed; but that which is erroneous in thee, be willing both to see, and to be reclaimed.  
XI. Witness the truth, for the truths sake: inform others lovingly; desire that they may see the truth, but never urge them beyond their judgement, neither take it grievously if thy words do not prevail, but wait with patience. Beware of rash judgement, neither condemn nor contemn other that are not as thyself. Think not to make thy gifts another's guide, nor thy measure of grace their rule, for to every man is allotted his portion.  
XII. Whomsoever thou dost see to do amiss, judge it not to be of wilfulness, but either of ignorance, and so offer to inform them, or of infirmity, and so pity them, and pray for them Be charitable, so shall not his sin hurt thee, and much shall thy charity advantage thyself in the end: and add this withal, Be slow to anger, let never another man's distempered passion bring thee to disorderliness in affection.  
XIII. Love not to be in controversies, it argueth pride and a spirit of contention; but if thou be'st drawn unto them and called thereunto, undertake the right, and choose the truth: and in the handling,  
1. Never come to it with a prejudicate 
How a man ought to carry himself in handling of Controversies.  opinion, but with a mind to find out the truth, and not of contention.  
2. Take words doubtful in the better sense, as the cause and circumstances will bear: evident truth embrace willingly, manifest errorrs deny plainly, likelihood of falsehood esehew friendly, likelihood of truth bend them the best way: pervert nothing wilfully, acknowledge thy ignorance where thou art made to see, and yield the victory when thou canst not win it without wicked Sophistry.  
3. Be sure in answering that thou hast the Author's meaning, either by which, or to which thou dost make answer. Allege no testimony rashly, and especially beware of this evil in quoting Scripture. Wresting of Scripture is a great abuse of the Word; and if thou be in error, and dost by the Scriptures presume to maintain it, thou wouldst have the truth to uphold falsehood, and wickedly dost make the holy Ghost a maintainer of a lie.  
4. Fellow the matter strictly, avoid idle excursions, pass by weakness, take heed of hasty passions, and in defending a cause abuse no man's person.  
XIV. In things Indifferent make no 
How a man ought to carry himself in things Indifferent.  question for conscience sake: so it be that neither holiness, merit nor necessity be put therein; nor used for any part of God's worship, but for decency, order and edification.  
If thou be in a doubt, and thy conscience as thou thinkest doth trouble thee about the use of a thing indifferent:  
I. Quaere, Whether this doubt ariseth 
Whence sem●pulositie of conscience ariseth.  simply of a tender conscience from judgement convinced; or that it be but a niceness of dislike coming from a desire not to be troubled with them, or for that thou hast not used them, or because some cannot away with them, or from a godly jealousy & suspicion only, for from henceforth will scruples arise: so also from a continued custom, likewise from ignorance and the want of certain knowledge and a settled persuasion of the lawfulness of a thing. If the ground 
Note well.  be not a judgement enlightened and convinced, it is not trouble of conscience, but a dislike working discontentednes upon some of these former grounds▪ which thou mayst easily remove by settling thy judgement upon the word and sound reason.  
II. Quare, Whether this doubting ariseth through thy own default, by looking out reasons to increase thy dislike, and neglecting to search for arguments to give thee satisfaction. If thus thou hast offended, as many do, take a● great pains in God's sight to resolve thyself, as thou hast done to bring thyself into doubting, else dealest thou bu● partially.  
III. Quaere, If it be trouble of conscience 
What to do in perplexity of conscience.  indeed, and yet the thing be no● plainly forbidden, nor so commanded; why (where a special warrant to a particular is wanting) a general rule, or a general commandment to obey, may not give thy conscience satisfaction: else how to do in such a case.  
iv Quaere, Why a man should be more scrupulous to seek to have warrant plainly for every thing he doth in Ecclesiastical causes even about things indifferent, more than about matters politic in Civil affairs. Men in these ●hings know not the ground nor end of many things, which they do yield unto upon a general command to obey authority, and knowing them not to be directly against God's will: and yet every particular obedience in civil matters, must be 1. of conscience: 2. as serving the Lord (so must every servant his master:) which cannot be without knowledge and persuasion, that we do well even in that particular, which we obey in; which men usually for conscience sake inquire not into, but do rest themselves with a general commandment of obeying lawful authority, so it be not against a plain commandment of God. What therefore doth let, but that a man may so satisfy himself in matters Ecclesiastical?  
The curious searching so particularly into every thing to have full satisfaction, hath so wrought in these days upon men's wits to bring distinctions, that the more men seek in doubts for resolution, the further are they from it. Oh days full of distractions! what counsel shall I here take and give!  
I. Keep all main truths in the word 
How to settle a man's conscience to prevent scrupulofitie, and perplexity.  which are most plainly set down, an● are by the law of nature engraven i● every man.  
II. Believe every collection truly an● necessarily gathered by an immediat● consequence from the text.  
III. Fellow evident examples fit fo● thee, either as a Christian, or as thy special calling requireth.  
iv Avoid that which is plainly forbidden, or followeth necessarily by an immediate consequence.  
V Entertain true Antiquity, & follow the general practice of the Church of God in all ages, where they have no● erred from the evident truth of God.  
VI If thou suffer, let it be for known● truth, and against known wickedness▪ for which thou hast examples in the Word, or examples of holy Martyr's i● story suffering for the same or the like But beware of far fetched consequents or for suffering for new devices, and fo● things formeriy unto all ages unknown seem they never so holy and just unto man.  
If yet thou dost judge a thing commanded a sin, and not to be obeyed, for thy help herein:  
I. Quaere, Whether that which is 
How a thing unlawfully commanded, may be lawfully obeyed.  wrongfully or sinfully commanded, may not yet nevertheless be without sin obeyed; as joab obeyed David in numbering the people. Then be not thou to ●lame, but do what thou oughtest, albeit others do what they should not.  
II. Quaere, How thou dost reckon it ●uill: if simply, then find a prohibition; else, Where no law is, there is no transgression: if accidentally, that is in ●he abuse that may be removed; or in ●espect of thy ignorance of the lawfulness, making thee to doubt, and so sea●ing to offend, use all diligence for re●olution. And if it be not a known sin ●o thee certainly, but only by probabi●ties:  
Quaere, Whether probabilities of sin●ing 
How probability of sin cannot excuse due obedience to a sinful precept. Vide Povelum lib. de Adiaph. cap. 11. pag. 116.  may give thee a sufficient discharge ●or not obeying a plain precept, and to neglect necessary duties otherwise, both ●o God and man.  
If yet thou dost think thou shalt ●ot do well (albeit the Gospel may be ●eely preached thereby) to yield so much to the evil disposition (so supposed) of men, think how S. Paul value● the liberty of preaching the Gospel▪ who since the Ascension of Christ, after that the Ceremonial law was abolished, when he had preached against it, an● against Circumcision; yet did check● himself publicly, and with a place o● Scripture, for speaking as he did against a simonical, a false (in respect of hi● entrance) a persecuting and murdering high Priest: he observed legal rites, h● circumcised Timothy, and did not find● fault with things not altogether to be● approved, so long as they were no● made a part of God's worship; and a● this he did to procure free liberty t● preach the Gospel.  
And for yielding somewhat to me● evil dispositions, I say but thus:  
Quaere▪ How it could stand with M●ses 
How oftentimes somewhat may be yielded to the evil disposition of men.  faithfulness to grant a bill of D●uorcement (contrary to the law of Marriage, contrary to the first institution from the beginning) for the very hardness of the people's hearts, and to prevent a greater mischief?  
If this happily trouble thee (in doin● what thou mayest and oughtest) that thou shalt offend many whom thou wouldst not offend.  
I. Quaere, Whether it be an offence 
How we ought to carry ourselves in offences taken.  justly given by thee, or taken without just reason of them; thou not offending and they displeased, the fault is their own, and thou not chargeable therewith.  
II. Quaere, Whether they be offended in respect of what themselves know, or but lead by affection, disliking of other men's dislike. Entreat the former to let thee abound for such things in thine own sense, and show them that herein thou mayest brotherly disagree: for the later, inform his judgement, if he will yield to reason, if not, then,  
III. Quaere, Whether thou art bound to nourish up such a one in his folly, and to respect his partial affection, being more carried away with an overweening of some men's persons, than any thing at all with the right understanding of the cause. If they be men of judgement, and will contend with thee, be not troubled with what wit can invent to say, but what is truly spoken from the Word, not by far conclusions, but by a near consequence, and plain evidence of holy writ. If thou canst answer the substance of that which is objected, let their vain conceits or subtleties pass; neither think that thou art overcome, or art bound to yield unto them as one convinced in judgement, because thou canst not see every deceivable reply, to give thereto an unanswerable reason to take it away. If ignorance make a conviction, & Sophistry be the means, than should men be easily carried about with every wind of doctrine. There is no Heretic but hath his arguments, nor any Sect but hath conceits, and Satan by his Sophistry helpeth both, even to beguile other, and to deceive themselves the more too.  
iv Quaere, What authority may do 
Note well.  in things external for outward rule in the circumstances of things; and then, Whether Authority commanding doth not take away the offence, which might otherwise be given in a voluntary act.  
V Quaere, Whether a man should stand more upon avoiding dislikes in private persons, than offence to public authority. Whether this be not an humouring of men, to increase discontentedness, rather than to endeavour to preserve (wherein thou mayest) the public peace and welfare of a Christian State; or, Whether it were not better to cross some men's affections without sin to God, then that otherwise thou shouldest stay the passage of the Gospel, neglect most certain duties, let people perish, open a gap to the enemy, lose thy liberty, and no whit better the Church. It were better, wherein thou lawfully mayest, that after the Apostles practise, thou didst become all things to all men to win but some.  
Study, study (saith the Apostle) to be quiet; follow those things which concern peace; and let me entreat thee to keep patience within thee. Use charity abroad, attempt nothing rashly, know things first rightly; be zealous but judiciously, neither speak nor write with distempered passion. Let the Word be thy warrant only, thy calling thy bound, the Spirit of God thy director, godly wise thy counsellors, God's glory thy mark, truth the matter of thy trouble, other men's corrections thy Schoolmaster, their miscarriage thy caveats, thy enemies watchings, thy wariness in living, and thy living such as ready to die, with an ever holy remembrance of thy end, & thou shalt never do amiss,  
Amen.   

DISSUASIONS FROM THE WAY OF the Separatists, as they have principles by themselves, the grounds of their separation, commonly called Brownisme.  

Probabilities against the Separatists schism.  
FIrst, from the likelihoods (so I call the first reasons, that they may not 
* A sin unbefitting men, professing to go so far beyond all other in purity: yet I wish it were not usual in them.  scoff at them, had I judged them more  arguments) and great probabilities that that way is not good:  
I. Is the novelty thereof differing from 
I. Likelihood.  all the best reformed Churches in Christendom: The guides in that way with colours of the opinions of the reformed Churches, and with some shows of like practice in some things, do persuade their hearers, that the one and the other differ almost nothing: but if their words be true; I. why will they not join unto 
They differ much even in things of great moment from the reformed Churches beyond the seas: else why join they not with them? and why doth Barrow condemn their government as false?  them, if the difference be so small? Saint Paul himself would not, neither taught the Disciples, to separate from the evil disposed jews, but only when they obstinately resisted to receive the outward profession of Christ, and did blasphemously rail on him, Act. 19 9  
II. Howsoever they call them true constituted Churches, yet are they so far from reverencing them therefore, as Barrow calleth their way, in contempt of it, a silly Presbytery and Eldership: and in hatred thereof, perfidy and apostasy; the building of a false Church to the Harlot, a second beast. Yea Barrow and Greenwood do avouch it as new, strange and Antichristian, as prejudicial to the liberty of Saints, to the power, right, and duties of the whole Church, as (they think) the government by the Bishops is. Such as seek that kind of reformation, he calleth wretched disciples of Caluine, counterfeit reformists, transgressors of the worship of God, disturbers, and violaters of the holy order which Christ established. Their writings for it, he calleth pernicious forgeries, and sacrilegious profanation of God's holy ordinance, their own timber, and stubble devices. Whatsoever therefore they now say, except they publicly in print disclaim these opinions of Barrow and Greenwood herein, they are as far out of liking with other Churches as with ours, and can like none, but such as are from and after their own devised constitution.  
Since then their own mouths and present practice witness the novelty of their way from all the world; it is brevity to entertain a new device suddenly; it is dangerous to forsake all Christian Churches in the world for it: and it is a proud presumption to imagine themselves to see, what other yet never saw, neither can be made to see ●y any thing they yet published, (viz. ●hat their device is the only truth) and to go away with so peremptoric condemnation of all other Churches, to be ●alse Churches: for these men now li●ing do call ours a false Church, and Barrow you see calleth that form of government in reformed Churches, a ●alse form, and the building of a false Church unto Antichrist, yea to be the second beast: what can be said more against us?  
II. For that it agreeth so much with the 
II. Likelihood, See for this M. Gyfford against Brownists.  ancient Schismatics, condemned in former ages by holy and learned men: Such were the Luciferians, Donatists, Novatians, and Audians. And lest men might think that these are not to be likened to the ancient Schismatics, in respect of sound 
Nothing commendable in these new Schismatics, in which the ancient Schismatics heretofore were not commended, and yet of the Church condemned. Vide Mornae●m de Ecclesia.  truths which these hold, and for that these be of so religious a conversation; let such understand, that Lucifer was banished and suffered persecution for the faith of Christ agreed upon in the Nicene Council: So did Novatus under the Emperor Maximinian. It is said of the Donatists, that they believed one and the same things, that they were baptized, and did baptize after one sort with the Churches of God then. Of Audius it is reported by Epiphanius that he was upright in life, in faith, and full of zeal towards God: and can any thing more be said in commendation of any? and yet nevertheless for separating themselves from the Churches, because of corruptions, they were condemned for their Schism, into which after they were fallen, they persisting obstinately in the same, were left of God to their particular conceits, which afterwards bred further mischief; wherein also they as willingly stood, as in the former beginnings. Heretics are full of craft and subtlety; Schismatics more plain and of passionate affection: but both wilful in their courses, as experience doth teach.  
III. The manner of defending their opinions, 
III. Likelihood. The truth● needs not such ill means to maintain it.  and proving their assertions: I. By strange expositions of the Scripture, contrary to the general and constant opinion of Divines, for which, one chief leader of the latter company is reprehended by divers godly and learned men extant under hand writing. II. By pulling and writhing the Scriptures to their opinions, and alleging many impertinently, 
See Doctor Allisons' Confutation of Brownisme, in which he confuteth the Brownists description of a visible Church  for which they are reproved of one, who hath challenged the chief of the Church of Amsterdam, to answer about twenty positions; which another principal member, amongst this latter company, hath also.  
This note by the way: that to devise first a course in a man's head, and then to 
Beware of this.  go seek for Scripture to maintain it, is the breeder of all heresy, schism, and what not? an abuse of holy truth: for no lie is of the truth, and it is to make the holy and blessed Spirit of God a nurse of impiety and evils: a horrible sin.  
But to show you, that have not observed the deceit in their allegations of Scripture (which is done divers ways) observe these things carefully.  
I. In quoting Scripture by the way, 
They abuse the Scriptures, and mislead the Reader thereby divers ways.  that is, for things coming in upon occasion, but nothing to the main point: by which to the simple they would seem to speak nothing but Scripture, when, indeed the main point considered, they speak nothing less than Scripture, as if all spoke for the controverted question, when in truth it is nothing so.  
II. By urging commandments, admonitions, exhortations, dehortations, reprehensions, godly examples, & such like, not to prove corruption, or wants, (when good things imposed are not done, and evil forbidden are not avoided) but to prove a falsity, which cannot be. As for example, the fift Commandment biddeth a child to be obedient to his parents, and Christ's example of obedience to his parents shows that ●t so ought to be: but shall we therefore conclude, that he which is not answerable to the commandment and ex●mple of Christ is a false child, or ra●her, that he is a disobedient and not a good child? and yet if you do mark ●heir Scriptures, they do allege much against us and our Churches, to this purpose, which is an utter abuse of them.  
III. In alleging Scripture, not to prove the thing, for which to the simple ●t seemeth to be alleged, but for that which they take for granted, and is the matter in controversy, and often hardly fit for that. As for example, one of them saith, that all the truth is not taught in our Church: and to prove this he citeth Act. 20. 21. where the Apostle saith, he kept nothing back, but showed all the whole counsel of God: Ergo, the Church of England doth not teach all the truth of God: which is the matter in question and unreproved: this should rather have been gathered, that therefore every Minister ought to hold nothing back, b● should teach the whole will of God and not, because the Apostle did so therefore 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 observe the quoted places answered by Doctor Allison.  forth the invisible Church, the excellency and graces thereof, and holiness of the members, to set forth 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 man's soul, to be the qualitie● of the body properly. And thus they deal with the Scripture to uphold their cause.  
Another way and manner of defending 
Another deceivable way, which they entangle their followers by.  their course, is by inferences; as, If that be true, this must follow: and therefore object to them their positions out of their own conceived order, they cannot confirm them by themselves with evident Scriptures, but must first set every one in their rank and place, and so deduce one thing out of another; and by inferences and references (a deceivable practice) the simple are entangled, who cannot consider of antecedent, and necessary consequence, nor compare ●●ings together.  

* Note this.  And a crooked way hath many win●●ngs; but necessary truths of God to salvation (as they hold their opinions to ●ee) though one depend upon another, ●et may evidence of truth be brought ●r every one of them severally, without ●●ch inferences and references, overwhelming the wits of the simple, and o●er 
In what thing first to be informed, to judge rightly in this controversy.  of better understanding, not being ●orowly acquainted with the cause, ●nd with other grounds of the true doctrine of the Church, to discern thereby the deceiveableness thereof; and without which, none shall ever be able 〈…〉 disallow or allow of our course, or ●●eirs, but generally and in confusion, ●s most do.  
It is therefore marvelous with me to consider so many simple people, to be 〈…〉 peremptory in the cause, professing 〈…〉 soon, to see the truth so evidently, ●nd can so partly champer against all ●f us, and condemn us all for false Christians, false Churches, and so forth: but would to God they yet were less conceited, and more humble, for their own good and the welfare of Israel, the people of God.  
iv Likelihood is, that they have not the 
iv Likelihood. See M. Junius three godly and learned letters to them of Amsterdam: and a petition made to the G●●ours by the other English Church. See more for this in the end of the book.  approbation of any of the reformed Churches for their course. They have written to some learned beyond the seas, and have published their confession, but without allowance: and yet do all reformed Churches give us the right hand of fellowship, as a true Church of God, whom these condemn as Antichristian and false: now it is an especial property of the true visible Church, to be able to discern of true visible members thereto belonging; else who are they of mankind, to whom God hath revealed this necessary truth? The spiritual man discerneth all things, 1. Cor. 2. 15. even 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 own Divines, both living and dead, against whom, either for godliness of life, or truth of doctrine (otherwise then for being their opposites) they can take no exception; unless they will be Barrow-like in every point.  
Doctor Whitaker (the Regius Professor 
Doctor whitaker's lib. de Eccles.  in the University of Cambridge) calleth them new Schismatics: and he spoke not as a man rash, fiery, or ignorant: but judiciously, as learned, and in the spirit of sobriety and meekness, being a man far from violence of passion. 
M. Perkins on the Creed.   
Master Perkins (a famous man) saith, they are excommunicators of themselves.  
Bredwell against Browne, calleth their 
Bredwel.  course a bypath.  
Touching their reasons maintaining their assertions, Doctor Willet saith, they 
Doctor Willet.  are ridiculous, more worthy to be laughed at, then answered. And Master Perkins calleth them paper shot.  
The spirit wherewith Barrow and Greenwood were led, is judged by many Divines (setting down jointly their judgement thereof) to be the spirit of lying, railing, scoffing: and (as another saith) of pride and insolency. How true they speak of the forenamed men, shall appear by that which follows: and how far the succeeding sort are from the same, let such as by experience know, speak. If they amend herein, it shallbe taken notice of; and the sins of other yet partaked in, not be laid to their charge. It seemeth Master Perkins judged 
In a Treatise, 〈…〉 apply the Word to the conscience.  as he found in some of them, who calleth them an indiscreet and Schismatical company; full of pride in persuasion of knowledge; evil speakers of the blessed servants of God; affirming that the poison of Asps is under their lips.  
Touching the causes of their outbreak, one (a godly man in the Epistle before his book called the true watch) doth propound two questions to them, and withal shows how it cometh to pass that they so leave us. A conceit 
None of these guides of the latter sort did fall to this course, before they were in trouble, and could not enjoy their liberty, as they desired. VI Likelihood.  (saith he) of their own perfection, discontentment withal, and uncharitableness hath caused this grievous rend; What M. Doctor Allison, M. Cartwright; M. james. M. Rogers. M. Henry Smith and others more, have judged of them, their labours being extant I refer men thereto, as tedious here to relate.  
VI The Lords judgement giving sentence with us and against them. I. The blessing of God upon us in our ministery, by which people are won truly 
Saint Paul avoided this.  to sanctification of life; whereas they work, but upon the labours of other men, for want of a blessing from God herein to themselves; which because they have not, they despise the blessing, saying, A fool 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 honour to beget, then to build up. See Rom. 15. 20.  a point of wisdom to bring it up. Thus basely have some of them made comparison of the conversion of a sinner, (for which Angels rejoice) with their new constitution.  
II. The blessing of God and his outstretched arm assisting us, walking in our way with the reformed Churches, who hath from Luther's time (to ascend 
2. Cor. 10. 15. 16.  no higher) made prosperous our way by him & other glorious instruments, and in few years spread the truth into many nations, that wheresoever they came, they left constant Teachers, propagating the same truth, which yet is blessed in the hearts of many wheresoever the truth cometh. But contrariwise, it seemeth 
Bredwel saith a legible corpse of God hath been upon it.  the Lord was from the beginning offended with their course, manifestly showed in their chief Leaders, of which, the first came to as fearful an end as judas did, Bolton by name, the 
Bolton.  first broacher of this way, as M. Gyfford saith; which end the Lord letteth not his special instruments come unto, to wit, those which he calls forth otherwise then after a common course, either to plant Churches, as Apostles, or to reform them, as Eliah, Elisha, and john Baptist in former time; or as Wicliffe, john Hus, Luther, Caluin, and the rest in these latter days. The Lord was with these, as he promiseth to be with his, Genes. 12. 3. Matth. 28. 20. josu. 1. 9  
The next man to this was Brown, 
Browne, and other more of note amongst them.  whom the Lord forsook 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 show. Of any such desertion of the Lords own extraordinary instruments in his cause, one so after another, can we never read of, let them not instance judas.  
Next succeeded Barrow and Greenwood, 
Pag. 24. 25. 26. Barrow and Greenwood.  possessed with a fearful spirit of railing and scoffing, as shall after be showed; into which cursed speaking they fell above all that ever we heard or can read of, pretending such holiness. There cannot any instrument of God be nominated, who ever filling their mouths with bitterness of railing, and cursed speaking, as these have done against all the people of God, and holy things of God practised amongst us.  
After them rose up the two brethren, 
Iohnsons. the two brethren. See George johnsons book.  both johnsons, upon whom the Lord sent (raised up, upon a small occasion) an evil spirit of hateful and fiery contention, which so burned up both spiritual love, (if any were) and natural also, as the one of them, George the younger, forgetting their profession and way (wherein for holiness they were separated from other) & also brotherly love, became a disgraceful Libeler, loading his brother, and other more, with reproaches of shame & great infamy, & that in print to abide for ever. The other now living, was so divided from him again, as that he broke fellowship with his brother, and with his own father (who 
George his book, page 6.  took part with his son George against him, and cursed him with all the curses in God's book) and this breach was confirmed by the heavy sentence of excommunication, and so did he deliver up his father & brother to the devil; in which state they stood till death, for aught yet published to show the contrary. Oh dreadful beginnings and full of horror! Is the cause the Lords? There may be contentions in the Church, & amongst the best: but Paul and Barnabas did not so far ever run.  
Now that they be come to a certain 
Why God doth not now so deal in that high measure with the rest.  head; whereto (as seemeth by the Lords crossing their first beginnings, as he did Balaam) they have now attained, as it were, whether God will or no. He suffers them, as he did Balaam, to go on, and proceeds not so in that manner, by judgement 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, God's fearful correcting rod upon offenders. And it may seem that God would not have had M. Smith to have gone that way, by so often thwarting his judgement. I. To publish in print on the Lord's Prayer, against that way, and for as much. II. In falling into it after, again under his hand to renounce the principles of that way called Brownisme. III. Brought again 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 us: then went he, and conferred with certain godly and learned men, whereby he became so satisfied, as he kneeled down, and in prayer praised God, that he was not misled farther, and was so resolved, as he purposed to dissuade his Tutor M. johnson, from the same, saying, he would go to Amsterdam for that end. This will be, and is confidently avouched by divers then there present. Besides these crosses in judgement, the Lord did chastise him with sickness nigh unto death, to consider better with himself yet of his course: and this also was by some applied unto him: and with all these, a dauntablenesse of spirit with fear, not daring to be bold to suffer for the cause here with us, did continually accompany him. Thus it seemeth, that God would more than by an ordinary course taken, have reclaimed him, if either inward distractions, or Gods special outward means used to recover him, might have prevailed, but God's secret counsel shall stand: behold the end. His own former judgement, his 
Note well.  hand writing, his own mouth in prayer to God, godly men's testimonies, Gods correcting hand, all these openly are against him.  
Secondly, this hand of God may be seen partly in such as are misled that way. Some of them, in our way (which they call corrupt and false) were so protected by the Lord, as they lived unreprovable from notable crimes: but coming to them, have been forsaken of God (for what is it else?) that they did fall into very detestable uncleanness, as M. White mentioneth in his book.  
This I note, not that I think any Church can be pure, or that there is any sin, which the devil may not draw some into, who make fair profession; or that the whole assembly there doth allow such: it is far from me so to think; but I therefore note it, as God's testimony with us, where abiding truly fearing God, or but making an apparent show thereof, he doth so preserve us here, as we cannot be tainted (though no such watch be kept one over another, as were to be wished) with such evils, as men that forsake us (with such condemnation as they do, who entertain that way) do often dreadfully fall into. What is this but a likelihood of the Lords witnessing against them?  
Besides this befalling some, there is an evil (the Lord open their eyes to see it) which hath seized upon most of th● generally, not only that they cannot apprehend these things, but also herein, that as soon as they be entered into that way, they are so therewith bewitched (that I may so say) as they be nothing like themselves, in what was laudable and good in them: before humble and tractable, then proud and wilful: before they can feel the Word work, after if but inclinable that way, than they judge the Minister to have 
Read Doctor Downames Epistle to the Reader before his second Sermon.  lost the power of his ministery, because they themselves are in affection altered: blaming the Teacher, when they are in fault themselves. They can with understanding standing discern between cause and cause, reason & reason: but then they lick up all which cometh from themselves, as Oracles, be they never so absurd: As to think that the spit was the Altar whereupon the Passeover was sacrificed: That there was no conversion in a true Church; when, indeed there is conversion to sanctification, though not to open profession of Christ: That privileges and properties are all one: That one man hath all the power of Christ, and right thereto, as the whole assembly. That godly men cannot choose them helpers to further their salvation, if any one open offender do join with them therein. That if one man departed (after the manner) from one Church for corruptions, and so from all the true Churches in the world, which are corrupted, the true Church doth remain in him only. And many such conceits taken up as truths with greediness, when most manifest verities of God, confirmed by sound reason, and explained by most evident similitudes, cannot be apprehended, as either tasting of truth, or reason: What is this, but a spiritual besotment?  
Before they be in that fraternity, they can feel in themselves lively marks of the children of God, and can judge so of other, and so embrace them: but then afterwards they can be content to be persuaded against former faith, and sensible feeling, to think that neither they themselves had, nor any other (out of their way) hath any outward marks of the children of God, & so do fall into utter dislike of their own former graces, the goodness of God in other, and the power of God, working by our Ministers, and all for that they be not within the compass of their park; as if a Deer had lost his shape, for not being within the pale, where perhaps he should be. Is not this a spiritual foolishness?  
If their way (which in every particular they hold is as much known to me, as our way is to them) should be so abhorred of us, and every good thing of ours therein, as they do us and our way, only upon the good liking of the good mercies of God, which we do possess; I should think verily, God had deprived us of common reason, as not discerning between good and evil; and might look for a fearful curse, for calling evil good, or good evil, as they do the best things we have, because of corruptions.  
VII. The ill success it hath had these 
VII. Likelihood. It hath had ill success.  very many years, being no more increased. The increasing of God is not so: for it is like Isaac's increase, hundreds for one, and that in a short time, if he begin to set men on work. We see his hand with Luther most miraculously, when he began, the Lord in larged his people mightily: but these have been here and there up, and again cast down, and have gotten no sure footing by the special power of God. See how the Lord assisted and managed his truth, when he raised up instruments not ordinary, as these would be held, who only have a toleration in another country, where the enemies of 
Israel left not Egypt without Pharaohs leave, nor the jews Babylon without Cyrus' consent.  jesus Christ (blasphemous jews, and other Heretics) may be, as well as true Christians: which course as we never read used of God (to raise up men in one nation, and gather them to carry them into another of a strange language, as Ezechiel speaketh, chap. 3. 6. and that without either leave or compulsion in many): so will he never bless such new devices held up with such ways and means.  
To conclude, they leave rather a curse 
They hinder the word where they come, a curse not a blessing doth follow where they arise. M. R.  then a blessing where they come, so as good things little prosper after them. They are like a scorching flame, swinging where it cometh, that the growth of things are hindered by it: So said one (that is now amongst them) before he went that way: thus can men so observe and discern before, and be blind afterwards.  
And thus much of the likelihoods that the way cannot be good, which I will conclude with that godly Hezechias prayer, 2. Chron. 30. 18. Now the good Lord be merciful unto him, that prepareth his heart to seek the Lord God of his fathers, though he be not cleansed, according to the purification of the Sanctuary. And the Lord heard Hezechias and healed the people. Even so now Lord jesus. Amen.   

Reasons not to run that course.  
NOw follow certain reasons of more 
Reasons not to run that course.  force, then bare probabilities, to keep men back from that way.  
I. Because of the great evils which 
The entrance is very sinful and cursed.  ensueth upon the first entrance thereunto: which are especially two.  
I. Is not only an utter disclaiming and condemning of corruptions and the notorious wicked (for which who doth not lament, mourning also as did David, Psal. 119. 136. that men keep not God's law?) but also a forsaking of all former Christian profession amongst us. Thou must cast off that word here with us which made thee alive; also the faithful messengers of God, the Fathers (1. Cor. 4. 9) which begat thee, who have the words of eternal life; and whither wilt thou go? yea thou must renounce all fellowship of the godly here, who have been formerly approved of thee; and such as have received fully as good testimonies of God's mercy and grace as any in that way, and not only 
Reader weigh these things, with Christ's compassion, with the Apostles commiseration, with the ancient Father's toleration, with thy own heart, bearing with thy own self, and God's mercy towards all, and thou wilt never do so wickedly.  〈…〉, but thou must ever after judge them false Christians and Idolaters; having a false faith, false repentance, and false baptism; and so separate from all spiritual communion with them, as wicked men. Thus must parents and children, husband and wife, brother and sister, judge one of another; though all profess one Lord jesus Christ, all be baptized after one manner, all renouncing Antichrist, & all such have tokens of God's grace. O accursed beginning, so uncharitable, so unnatural, and so ungodly! he that gins so ill, can never speed well. That we should forsake father and mother, and all for Christ and the Gospel is not denied: but having jesus Christ and the Gospel, to forsake father and mother and all our Christian brethren and sisters with a false condemnation, for men's devices entitled with Christ and his Gospel, that we do deny: for here amongst us is cause of rejoicing in Christ: Rom. 15. 17. 18. I have therefore whereof I may rejoice in Christ jesus in those things which pertain to God. For I dare not speak of any thing which Christ hath not wrought by me, 〈…〉 make the Gentiles obedient in word a● deed. And Act. 10. 34. 35. Of a truth perceive that God is no accepter of person● but in every nation, he that feareth him an● worketh righteousness is accepted wit● him. And Rom. 14. 17. 18. For the kingdom of God is not meat, nor drink, b● righteousness, and peace, and joy in the hol● Ghost. For whosoever in these things serveth Christ, is acceptable, etc.  
II. With such a renunciation of truth 
They which enter that way, must approve of many untruths.  must be entertained much untruth, th● deceiveableness of that way, as shall appear afterwards: as first, thou must believe their way to be the truth of God though it be but the error of their own mind: then condemn our Church as false Church; when (in the end of th● confession of their faith) they have published under their own hand, that th● differences between us and them, a● only such corruptions, as are by the●● set down 
* In their little book of the confession of their faith. . Now corruptions do no● make a false Church, but a corrupt Church, (make the worst of it that ca● be) as corruptions in a man, maketh b●● a corrupt man, and not a false man.  
By thus entering, a man must cease to walk this way, ending towards us in uncharitableness, and begin a new way with them, and enter with lies. Such a ●ate is the entry to death, and not that karaite way, which they insult of, leading to life.  
I know no corruptions here so ill, which men are tied to entertain, as the entrance into that way with these conditions. Discern, Reader, wisely; and judge the course rightly, and God give me understanding in all things.  
II. Reason is grounded upon one of 
The second reason not to join with them.  their own chief principles, and a great point of their practice: that is, that we are not to conjoin ourselves with open wicked, obstinately maintaining their corruptions, whether the same be in ill life, or doctrine: for upon this ground do they forsake us, and keep off from all reformed Churches.  
Now then from their own ground strong enough to keep men back, ex●●pt any will go by received principles ●his own way, to profess condemnation against himself) they may not be joined with, because who doth so, must partake of their very great and grievous sins, wherewith they be polluted, and do not reform themselves. The sinne● are these:  
I. Is that woeful entrance before named. 
1 The grievous sins of the Separators, wherewithal they that go that way, are polluted.  We enter by baptism, renouncing the devil and sin; but they witha● (in part) do here renounce God's mercies and all good men, with every good thing in them, as stained and polluted so as no holy communion can be ha●● with it: but what God hath cleansed, le● not them make unclean, Act. 10. 15.  
II. Is a high degree of vnthankfulne● 
2 They are very unthankful to God.  first to God that begat them by his word either by denying their conversion, o● else accounting it a false conversion, ● if the Lord did but counterfeit with them, when they have felt good token of grace, and outward fruit proceedin●● from thence. Is not this to have a blasphemous conceit of the blessed wor● of God, to dare to call it a false conversion, where it appeareth to be true, eue● experimentally in a man's self? Secondly, 
To the Church of God.  this unthankfulness is also to the mother, this Church of England, th●● bore them, which they desire to make whore, before Christ her husband so condemn her: they forsake her, before he refuse her, and give her a bill of divorcement; for till then, they ought to stay.  
But are not these children worthy to be accounted bastards, that will needs deny their father that begat them, and also gladly would have all to take their mother for a whore that bore them, and would unbowel her of all her dear children viperously? Oh unkind and unnatural children, unworthy to breath in their father's air, or to inhabit near the skirts of their mother! Some there be who are offended when any doth openly and sharply reprove them: but such I wish to consider, with what meekness they can in natural love hear their mother, an honest woman, called a whore, and their brethren made bastards; if they cannot, why love we less our spiritual mother and brethren, so much abused by these men?  
III. Reason, is the sin of spiritual 
They are full of spiritual uncharitableness.  uncharitableness, the contrary whereunto is spiritull love, which the holy Apostle preferreth before any external constitution, before alms deeds, before preaching, yea before suffering persecution, and men's giving their bodies to be burned, saying, all profit nothing without it, 1. Cor. 13. 1. 2. 3. And in this spiritual uncharitableness do they exceedingly transgress.  
I. Towards us, who approve not, or 
In audacious censuring.  will not go their way, nor be inclinable to them, whom they do deeply censure, and deadly condemn; of which there be three sorts: 1. Such as know it 
1. The ignorant.  not; and those they thus condemn, as 
This can I show under hand writing: nothing here spoken without book, or by uncertain he are say. 2. Such as know their way.  men blinded by the god of this world, that is, the devil, and so such to be lost, for that their way (which they call the Gospel) is hidden, say they, to none but such as are lost. 2. Such as see the way and do not yield, these they condemn as worldlings, fearful, convinced in conscience, and yet go on in sin wilfully and in presumption. For hereof (Reader) take notice, that this is taken as granted, that whosoever knoweth their way directly, must needs know i● for the truth, yea for the Gospel of God, there is no remedy; so as forsake it, forsake Christ and the Gospel, and in their judgement (as far as man can see) thin● own everlasting salvation. 3. Such as 
3. Such as oppose themselves against them.  have had a little taste of the way and affection to the same, misled by imagined truths, and by the honesty of the men for their lives, and some former familiarity had with them in an even way, (which indeed are the ordinary baits by which many are catched) yet at length perceiving the falsehood thereof, which is called Brownisme, they have upon good consideration deliberated, and in deliberation and searching found out the errors thereof, and so left them: these they condemn as apostates, and what not? But if they oppose against them; not of hatred, not of malice, not of purpose to vex them, or to increase their affliction, (God is witness; the Lord is judge, who will give sentence between one and another) but only to let them see their errors, and to reclaim them, (if God be pleased) and to keep other back, than such they term godless men, deprived of their understanding, persecutors, hunters after their souls, and dare boldly pronounce sentence against them, that they shall grow worse and worse, so as men shall say, God is avenged on them. What a degree of deadly uncharitable censure is this? Is here love? Love thinketh no ill, saith 
1. Cor. 13.  the Apostle, love hopeth all things; love doth nothing contumeliously.  
II. Point (which is yet a higher degree) 
In desiring the hindrance, or rather extinguishing of all the spiritual good we publicly enjoy.  of uncharitableness spiritual is this: A most ungodly desire (as ever was heard of) to have the Word utterly extinguished amongst us, Egyptian darkness to come over us, rather than it should be preached by such as do not favour their course, though it be taught faithfully, and that men see God's blessing upon the same, and their lives also answerable thereunto.  
Thus in seeking their own glory, 
A wish against God Commandment, the Apostles joy, and the people's salvation.  and the honour of their own way, they wish destruction unto the people, who without vision perish, Prou. 29. 18. They are far from the Apostles rejoicing, Phil. 1. 18. and so from his spirit. They are far from the compassion of Christ, who seeing the people as sheep without a shepherd, sat down and taught them, Matth. 9 36. They be far from his commandment, willing men to seek for the food of life, joh. 6. 7. not for a constitution before it. Blessed is he that heareth the word of God (saith he) and keepeth it, Luk. 11. 28. Blessed is he that readeth, and they that hear, Revel. 1. 3. His word he prefers before a constitution, as a testimony of his special love. Psal. 147. 19 20. He showed his word unto jacob, his statutes and his judgements unto Israel; He hath not dealt so with every nation, etc. And for a great curse, he threateneth a famine of his word, not the taking away of a right constitution, Amos 8. 11. Nay our Saviour did not forbid, or ever wish, either the Scribes and pharisees not to teach at all, or the people not to hear them; but reprehends the one, and giveth liberty with caveats to the other, Matth. 23. Aquila and Priscilla having heard Apollo's, they inquired not of what constitution he was, but wherein he did not sufficiently teach, they did better instruct him, and encourage him to the work of the Lord, which was to preach by the Scriptures, not a constitution, but that jesus was that Christ. See the place Act. 18. 24. 28.  
The Disciples that went and preached, Act. 8. 1. 4. stood not upon every special point in entering so orderly unto the work, as these men would have it, without which they hold all as nothing. See verse 12. neither did the people inquire thereof, but are commended for hearing and receiving the word, and for believing in Christ jesus, Act. 17. 11. and 13. 43. 48.  
To conclude, what in all the new testament is so urged, so commanded, so commended, such promises of blessing annexed thereto? what made so necessary as the preaching and hearing of God's word? And what less talked on any where, than a constitution? Yet these men without this, wish an overthrow of all, and do despise the word and holy Sacraments with us.  
This yet I speak not, that men may 
That which is the more necessary, is to be preferred before the less necessary; and neither of them to be despised.  run out disorderly, that every man may take upon him to preach and expound Scripture (as very weak and simple men amongst them presume to do) nor that observation of order is a thing lightly to be regarded. It is much to be wished, that every thing be done decently, in order, to God's glory, and the Church's edification: but therefore have I thus written to magnify the word preached as it deserveth, above form and fashion, so it be not wholly unorderly; and not to cast off the one for want of exactness in the other: this is for the tithing of mint, anise and cummin, to leave weightier matters: (I speak here comparatively between constitution and preaching) not, that I value a right orderly proceeding at no more worth then anise and cummin; these aught to be done, but at no hand for want hereof to leave the other undone, both to the extinguishing of the truth and the increase of ignorance, and also the entertainment of Popery; which some of them, as hath been said, would rather embrace, then to return to us again, so great hatred is bred in them, against our way and standing even in the best things, which are all one as the worst, to them; which, they say, are the deceiveableness of unrighteousness.  
Is this love? love seeketh not her own 
1. Cor. 13.  things, as these only do, condemning all not transformed into their shape: love rejoiceth in the truth; but these rather in the abolishing of the means, which only driveth away error and ignorance, and upholdeth truth. Love suffereth all things; love endureth all things; but these cannot endure that we should enjoy the very truth of God, rather than that their way should be hindered.  
III. And the last point of this uncharitableness 
In envying, contemning, and condemning the best, for the best graces of God in them.  (which is the highest degre● of all) is, that they are sorry and envious that the good things of God do prospe● with us; yea the more religious men b● in this way, the more are they grieved which is apparent by this; that Barro● doth not more vilely abuse, or rail upon any, or more blasphemously scoff a● the good graces of God, and holy exercises in any, then in them; as shall be● after noted to the view of the world, either to reclaim them, or to make the● ashamed, if in any thing they will so themselves, and if God will open their eyes to behold what is amiss in themselves. This is not Barrows vein of ol● but even the same spirit doth possess, n● the meanest of the latest company, sco●sing at the argument of the conversion of souls, as if it were but a dream of us, or in itself a toy, without their constitution.  
Is this love? Love envieth not; but 
1. Cor. 13.  these like nothing well what we do: but indeed the better it is, the more they do detest it, for that they suppose it is the greatest let to hold men from them.  
Therefore here profane and secure worldlings, and Atheists need not to fear, that men painful and conscionable in their ministery, yea and conformable in their lives, will breed Brownists, and further Brownisme, no more than the truth can bring forth error, or soundness corruption properly, or brethren in unity substantially, can breed Schismatics essentially.  
Indeed by the beams of the Sun, being one & the same, the earth which the husband tilleth and soweth with good seed, in some part bringeth forth good corn, and in another breedeth weeds; but the fault is in the earth, not in the Sun or husbandman: So of one sweet flower the Bee gathereth honey, and the Spider poison, yet the flowr● keepeth it own nature.  
If by the wholesome doctrine of painful Teachers, some, as ill earth be more weedy, some, as spiders gather poison; neither are they nor their doctrine to be blamed. But to proceed; is this love? Love rejoiceth not in iniquity, it is not 
1. Cor. 13.  provoked to anger; but these men are glad, when we contend amongst ourselves, never praying for peace, nor the welfare of the ministery, because 
How men come to be Schismatics, or Heretics.  they do think, (as judging others out of themselves, provoked to anger) that troubles will breed discontentment; discontentment setteth heads on working; this causeth searching, (but with prejudice against one part offended) searching draweth men to a liking of that by passionate impatiency, which judiciously in peace they do not love; and so runneth into crooked by-paths, to the hurt of themselves and offence of other.  
Such a spirit of uncharitableness, never was in any of the holy men of God in the Primitive time, who rejoiced at the blessings upon the Teachers, and at the people's receiving of the Gospel, ●ot at their standing in a constitution, ●ct. 11. 20. 21. 23. In which place is gi●en a reason of Barnabas his rejoicing, ●●r that he was a good man, and full of ●●e holy Ghost, vers. 24. for indeed men ●●dued with God's Spirit, & good men ●●ter God, will rejoice in good things; ●hrist will not quench the smoking axe, nor break the bruised reed; but ●ill check his Disciples, for rashly forbidding one to cast out devils in his ●●me, because he followed not them, ●●d will bid them suffer him, giving this ●●ason, that, he that is with Christ is not ●●ainst him, no, nor against his Disciples, though one follow not another; so ●●e it, we all follow Christ. And thus ●●uch for their uncharitableness against 〈…〉.  
Perhaps they will say they pray for us 
Their love to us, is but as to strangers out of the Covenant: and what special thing is that? M. Smith.  ●●en heartily, and profess with protesta●●n that they do love us.  
I think they do love us, but it is on●● in hope, or for some by-respect; for overwise one of them writeth, that certainly he cannot by the Word be persuaded, that any one of us hath either true faith or fear of God; then how can the truly love us in the spirit, who judge t●● bond broken, and the communion unlawful?  
I think they do pray for us, but it to bring us unto them; so will they pr●● for Papists, Atheists, jews and Turke● so will any sect, to have men to come 〈…〉 them. They pray for us, but not as visib●● members of God's Church; they w●● not pray with us, that is, join to o● prayers, nor join us with them. Th● love us, but not as in the communion Saints: their love therefore is not be esteemed of. Consider how th● judge of every one of us, even of hi● that most seeketh, in our Church, to advance Religion, to live religiously, a● have peace with all men in holiness, much as is possible.  
But doth this uncharitableness exte●● 
This spiritual uncharitableness is also amongst themselves one to another.  itself only to those, which they iud●● without? Nay it breaketh out amon● themselves even towards one anotta in their customary excommunication not only for notorious crimes in 〈…〉 wilful and obstinate; but even for lig●● offences in some, albeit other obstinate ●●n be let pass: contrary to the practice ●f the Primitive Church, where we ●ade neither of such sharp censuring, 
Read George johnsons book, pag. 15. and see horrible sin daubed up. A body natural doth not easily cut off a member, though very noisome, not after the first means be used in the best manner, but after long trial of the same, & what possibly may be.  ●or of such partial dealing, that men ●●ould be reprehended, and that no sin ●●e suffered to be openly practised, who ●●nieth? but that men should be hastily 〈…〉 st out, or for and upon every light offence, of what nature soever, (albeit the ●●rtie offending be through ignorance, 〈…〉 else of a peevish nature somewhat wilful) we wish it should not be. It is ●ot a point of love, so easily to lose a ●hristian member, and to cast him to ●●e devil, judging him unworthy to 〈…〉 accounted a visible professor in the church of Christ.  
I speak not this to lessen sin, or to ●●lerate it, but to stay so great a cen●●e, that it be neither executed lightly ●●d rashly, nor used with the rigour of ●●e law in the utmost period of the right 〈…〉 censure.  
I may not pass by the witness of 
M. White as I remember.  ●●me against them, testifying that one ●●lfe excommunicated another somette: a very fearful thing, and unheard amongst men of wisdom and moderation. If they did excommunica●● for sin, it were yet less: but I maru●● that they will use this censure, (the pour of jesus Christ, delivering men v●to Satan) for doing the work of God which is for hearing God's word by th● ministery of others, which are out ●● their way, though the Preacher deliver nothing but the true word of God, a●● so, as the hearers do receive much go●● thereby.  
This their practice cannot be warrantable 
Search the Scriptures, whether there be any word forbidding to hear one that preacheth the true Word only. See more pag. 64.  from the word of God: Tr●● Prophets never forbade to hear such spoke truly; Christ never condemn●● such as spoke the truth in his name, f●● want of a constitution; the Apostle P●●● forbade not to hear such as preach●● Christ for lack thereof, neither ever ga●● caveat to the Church that she sho●● mark that as a note, and to beware such Teachers under pain of excommunication, and not to hear them.  
Where is the hearing of the t●●● word of God only preached made a 〈◊〉 I would gladly see, where they can pro●● that men hearing Christ's voice, 〈◊〉 which they have received life, sho●● for that, be cast out of a Church that ●rofesseth Christ. The Scribes and Pharisees did not so with any for hearing Christ, though they did hate him; why ●hould it be done by such as profess Christ, to such as now desire to hear ●im? But in hearing the word of God ●●om us they hold no necessity, because 
This anabaptistical assertion, maketh the common sort of them too over bold with Gods most holy word.  ●●ey teach their simple scholars to be●●eue, that they have in that way the anointing, which will teach them all ●●ings; and thereupon a silly sort mee●●ng amongst themselves, will content themselves with themselves, and so will ●●point one, who will presume, upon ●●is imagined spirit, to teach; albeit ●●ard by, they may have the word publicly and profitably delivered unto ●●em: yea if one of them abide alone ●●ongst us, and cannot read, yet must ●●ch a one rather live upon his or her private meditations, then to go and ●●are any of us. Is this love?  
If a family together, having sufficient ●●ode, should forbid any member there●●, far from it, not being able to come ●●ther for food, to receive food good ●●d wholesome (so by trial known to be) from other, but not of the hous● hold, should be bound either to live 〈…〉 what the same members had eaten, 〈…〉 else to perish; were this charity? or r●ther a point of great cruelty? And th●● much for their uncharitableness.  
Peradventure it will be said, that the 
They love one another, but mark how, and why.  love one another very much: it is n● denied: else cannot their course continued: if this partial love were n●● the practice of that uncharitableness 〈…〉 would soon break the new covenant made between them: For the love communicating of their goods, it is gre●ter amongst the Familists, it is mu●● with the Papists; And Solomon shewe● that so very wretched creatures, a● companions in evil, will tie themsel●● one to another, 
* Do not take this place otherwise then I do intend it.  Prou. 1. 14. and companions have a love amongst themselves, even inwardly as far as they one, to preserve their body and society: else a kingdom, divided against self, will soon come to ruin.  
Let not this their love therefore, w●● in themselves, and towards one ano●● move thee, without the truth of cause first convincing thee; for judgement must ever lead affection, and love must be bestowed worthily in the Lord, else is it not at all acceptable to God.  
iv Reason, is their sin in abusing 
The fourth kind of sin, with which they are polluted.  of the Word, of which they are all guilty: for as the places of Scripture misalledged and wrested, are delivered by the Teachers, so the rest do receive them, and learn so to apply them. Of the knowledge more or less, or degree of sin herein, I do not speak, but that ●t is a sin, and whereof some (as before ●●s said) have accused some of the principals with, cannot be denied, but must be granted.  
V Reason, is their wilful persisting 
The fifth sin, is wilful obstinacy, joined with contempt and scorn of all other.  ●n their Schism, lightly regarding re●●erend men's labours, and scornfully despising weaker means. See George ●ohnsons testimony herein, against his brother and the Elders, pag. 4. lin. 19 See their answers to learned junius, and to M. Gyfford, and other more, how they set at nought all men's reasons and answers, so addicted are they to what they ●old, as they prevent in a prejudicate opinion all good counsel, and forestall ●heir thoughts with a fond persuasion, that hitherto never any could answer them; that none will dare, neither ca● any be able to confute them; so as say what may be said, they have answere● ready, not without pride, scorn, and contempt, for any thing.  
Object any unto them, who hau● 
How they answer every thing that can be objected to the answers of such as have written against them, and they answered.  written against them, and they any wa● made answer unto, they say, such ha●● had the foil; and why? because the● answer not again; as if every thin● they speak were worthy of answer (So thought not amongst many other neither M. Perkins, nor yet Doctor W●let) or as if, they ever prevail, who 〈…〉ter the last words. It were better for th● to think, because so many grave, learned, and godly men do so lightly 〈…〉 guard them, and their reasons, (as th● can pass them by with silence) th● should in humility more suspect the● selves, and search more narrowly in their courses, and fear themselves to out of the way.  
Object unto them such as they h●● not answered, if they be famous men; 
To famous men unanswered.  Doctor whitaker's, Master Perkins: th● say, they knew not their cause: as if ●ther of them (the latter especially speaking in so many places, at divers times against them) made no conscience to speak so much and so sharply against an unknown cause. It were better not to believe their untrue report, then to call into question the judgement and conscience of these famous and approved men.  
Object unto them other, if men of 
To men of less note objected.  less note, them do they despise, as simple, and not worthy answering: and yet the meanest of themselves, (writing any thing) must be answered, or else be judged unanswerable. Miserable partiality!  
Bring the most learned testimony of 
To the testimonies of reformed Churches.  worthy Divines, and practise of whole Churches, they can answer all, with this, We are not led by men; they are ●ut men; as if other men erred, and they (men also) did not, or were not men.  
But hold them to the Scripture: If 
To Scripture objected.  the places be evident against them; they do seek strange expositions, or stick upon an other translation, or the force of the word, and so wind out by shift or other, not to give way unto the truth, which may check their constitution in any thing.  
Confer with them, and reason the 
Note the perverseness of their spirit in conference.  matter, and they will not mark so much what one saith to them (that they may see their error): as they do study which way either to entrap a man, or to object against him, or how to deny what is spoken.  
Object unto them the corruptions of 
To corruptions of other Churches objected.  Churches Apostolical; and their answer is, either that we maintain our corruptions, by the sins of other Churches (misconstruing our intendment and why we do so argue, to wit, that corruptions make not a false Church) or else they were in a true constitution: as if the means which they had, and might use to remedy sin, should make their state less evil, though sins were committed, and the remedy not applied: and other places more sinful, for want o● such a constitution, and yet fewer by many, and lesser sins by far be there committed publicly: and, as if a constitution, after their frame, made good to ● man his standing in a Church full o● great wickedness, and the want thereof utterly condemn him in another, though in life and doctrine no such error be amongst them by many degrees. But when this constitution is truly defined, (which yet they have not, that I can find; whereof it standeth they show, but have not defined it) and so made manifest by the plain truth of God, the ●●arenes and excellency of this miraculously working constitution, it shall be ●mbraced with due regard.  
Object, the reformed Churches, why 
To an objection made of a Church Constitution.  they join not with them, which are constituted; they deny not the constitution, (though (as you heard) Barrow and Greenwood did, whose judgement is not disclaimed, as an error yet, in any of their writings; but by their practice approved, howsoever these do not oppose against the constitution) but answer, that they have their corruptions.  
Thus like nimble Squirrels, they skip from one tree to another, to save themselves from being taken: name corruptions, they skip to constitution: tell them of constitution, they will tell you of corruption. So as by all this we see, it is not possible by reason, Scripture, conference, 
Correction for instruction to these men is the may of life. A head gathered, whether the company be Civil, or Ecclesiastical cannot be dissolved, but by violence. Experience the Schoolmaster herein.  or testimony of the learned, to give any of them satisfaction: but this they must have, because they will have it, that our Church is to be forsaken because of a false constitution, and the constitution of other Churches, because o● corruptions. What must follow hereupon, but this? that all must come to them▪ as the only Church truly constituted and without corruption, with condemnation in these respects of all Christendom. But far be it from men of godly wisdom, moderate zeal, and sound learning so to judge, and so far to oovershoote themselves.  
VI Reason, is their sin of railing 
The sixth sin, is the sin of railing, etc.  and scoffing; yea and I may truly add●● Henry Barrowes blasphemies, who hath egregiously abused all our holiest exercises of religion; taunting every state and order in the Church, and in th● Schools of learning amongst us. An● that the spirit, wherewith he was led may appear not to have been of God who utterly condemneth such dealing (1. Pet. 3. 10. 11. Psal. 34. 13. Jude v. 9 Titus. 3. 2. Exod. 22. 27. Act. 23. 5. ja. 1. 26. will, as briefly as I can, set down the outrage thereof, as it is here and there dispersed in his book of Discovery; by which, whatsoever he discovered of o●her, he laid open a strange spirit ruling ●n himself.  
Bishops he calleth, Antichristian, proud Prelates, the tail of the beast. Their style, john by the permission of God, and power of the Devil, Bishop of such a place. The hands of a Bishop ●n ordination, he calls Simoniacal. In ●●is saying, Receive the holy Ghost, he ●aith, he breatheth on them an unholy Ghost: The Bible in the Bishop's hands, ●ee calls a bybell: And, that they cast ●ut by the power of Satan. Yet Master ●mith on the Lord's Prayer, first ac●nowledgeth them to be officers of Christ's kingdom, called ruling Elders. ●econdly, that the King hath authority ●o substitute such Ecclesiastical Magistrates, according to the Word, for Church policy. Thirdly, that they may exercise jurisdiction, visit Churches, ●nd ordain Ministers, pag. 91. And what ●ore allowed them by our law?  
Patrons, he terms, The great Baal's, or Lord Patrons.  
All Ministers, he calls Priests, in scorn: and Deacons, half Priests. And not here with content, he miscalleth and raileth upon Ministers most spitefully and so, as cannot be but hateful to all that truly fear God, calling them Baalamites, Canaanites, Babylonish Divines, Egyptian Enchanters, limbs of the Devil.  
Others, not of his strain, he termeth them dangerous and pestilent seducers sectary counterfeit preachers; miserable guides; treacherous watchmen; sworn waged marked soldiers of the beast Scorpions, disguised hypocrites; ravening wolves; deceitful watchmen; foolish and presumptuous shepherds; pernicious deceivers; Sycophants, Angel● of hell, bright stars of the smoky Egyptian furnace: and such as live mo●● religiously amongst us, he scorns a● much as any other; and goeth further and saith, that upon them are the utter most deceits and effectual delusions o● Satan.  
Our divine exercises and godly fruits of faith, he blasphemously scoffs at.  
Set prayers he termeth the smoke of the bottomless pit: And yet Master 
Pattern of true prayer.  Smith in the same book in the Epistle ●o the Reader saith, first, that a set form of prayer is not unlawful. Secondly, he professeth his dissent from them of the separation. Thirdly, he saith, that he is ●erely assured of the truth of that he affirmeth. And touching the Lords Prayer, pag. 33. he first calls it a platform of prayer. Secondly, a prayer, and the best ●hat ever was made, pag. 181. Thirdly, ●hat Christ did pray it, pag. 33. and 179. Fourthly, he that useth the words and matter of the Lords Prayer, prayeth well, pag. 181: and after petition made ●o God, may end & conclude his prayer with the Lords Prayer. He was verily assured of this truth then, and now dis●laimeth that verily assured truth. Reader, when may any rest on his judgement, and assure himself of his assuredness?  
Other prayers made, he calleth, long, Pharisaical and abominable.  
Preach, preachments and sermocinations.  
The Preachers delivery of the word, he calls, the distilling and dropping down of old parables from his mouth.  
His time of preaching, disputing to an hour glass.  
The pulpit (he calleth) a prescript place like a tub.  
Solemn fasts, (he nameth) hypocritish fasts, and a stage play, where one playeth sin, another judgements, another repentance, and the last Gospel.  
The singing of Psalms (he calleth) harmonizing some pleasant ballad, o● some Psalm in rhyme.  
The congregation singing together he likeneth to fowls; as Vultures, Crows, Gleades, Owls, Geese; and to beasts, as Leopards, Bears, Wolves▪ Foxes, Swine, Dogs, and Goats.  
The receiving of the Sacrament o● the Lords Supper, he termeth a two penny feast: and when the Minister debarreth any from the same, he saith, the● Master Parson taketh his pastoral staff or wooden dagger of suspension, b● which he keeps such a flourishing, as flies can take no rest. Yet Master Smith, pag. 95. expounding the second petition, saith, that there the Ministers are prayed for, that they may faithfully execute their office, part whereof he maketh suspension.  
All the whole worship of God with us, is called Idolatrous, and all of us Idolaters.  
The honest conversation of godly men, he calleth an outward show of holiness, hypocrisy, vain glory, counterfeit show of gravity, austernesse of ma●●ers, and the outside of a good conscience.  
To make up this his sinning in a high ●egree, the fruit of our ministery, our ●eaching and labouring, he saith is the poisoning and stinging of every good conscience, the leaven of hypocrisy: and ●uch as be reform are Proselytes, and become thereby twofold more the children of hell, than they were before. Thus horribly blaspheming in saying, that ●he preaching of God's word, and the ●pirits effectual working, maketh men ●he children of hell, and two fold worse than before: and yet he, and all of the● (if ever converted) were converted b● those men, which he so raileth vpo● and by that blessed means, which he 〈…〉 blasphemeth.  
That he might leave nothing untouched, he also abuseth the Universities the Colleges he maketh like to the Sodomitical Monasteries, and fellowship of the idolatrous Monks and Friend brethren of one birth, ever by both parents, that they have ever been profess 〈…〉 and bitter enemies to Christ's kingdo●  
Their exercises and orders he mock● at; The Commencement he likens to stage play; Disputers, to Fencers, or dog and bear; Master vicechancellor he mocks, naming him Mass Chancellor; Morning prayer, he saith is t●● reading over their gear; and he th● readeth the Chapter, he calls the Bibb●● Clerk.  
As was the work managed, so w●● his managing; as was the spirit of err●● which invented the one, so was it him violent above measure, carrying him in this manner of outrage, to defe●● the same, and disgrace whatsoever el●●  
With this man's sin and spirit of profaneness, are all these in this way de●ed: because neither he, (while he li●ed) published his repentance to the ●orld in print, (as he sinned in print) nor ●et any of these have declared their dis●●ke thereof unto us in public, but ra●●er indeed approved thereof; some ●●ying that it was his zeal that so led ●●m, excusing his blasphemy with a ho●●e grace of God's Spirit, (for they ●●eane zeal in the best sense); Some ●●ing his words amongst us, accounting the preaching of the Word, prayer ●●d catechizing to be but a profanation of the Sabbath; another calleth it ●●e deceiveableness of unrighteousness, ●●luding to 2. Thes. 2. Al of them by him ●●ue increased their dislike and great contempt of every holy exercise, and ●●acious duty amongst us. Till they 〈…〉 therefore publish his repentance, or ●●ase to praise his such zeal, & temper themselves that way, ceasing in this and to partake of his ill spirit, they ●ay boast of a holy constitution: but ●ee may reject them for that kind of ●●rsed corruption, if they had no more by their own doctrine, until they d● openly show amendment.  
lastly, their very opinions, whi●● 
The last sin is their Schism, consisting of many errors.  are the very matter of Brownisme, 〈…〉 their own inventions, upon which the do build their constitution; and b● which they have made so grievous rend and separation. The very mai● and principals thereof, I will set down and answered, that so they may eas 〈…〉 see them to be errors; if they will not 〈…〉 prejudicial to their own selves through partiality, and so be blind, when th● may see.  
The opinions are these, and such they hold, and cannot deny, being 〈…〉 ready avouched under their hands: 〈…〉 as I know their assertions, so will I 〈…〉 wrong them in setting them down, misled any, and that they may not voided an answer with this, to say I 〈…〉 stuck the cause.   

The errors of the Separatists, and the matter of their Schism.  
I. They hold, that the Constitution our Church, is a false Constitution. 
I. Error.   
I. They cannot prove this simply by 
Answer.  ●ny plain doctrine of Scripture, and ●hat which they would prove, is but only respectively, (as so and so considered) and after this sort may we condemn any thing; and their Church also, in respect of all those things, which are and ●ay truly be objected against it. 
See more for the answer hereto in the end of this book.   
II. It is against the evidence of the scriptures, which maketh the Word, Matth. 28. 19 Mark. 16. 15. 2. Cor. 5. 9 & 11. 2. job 33. 23. 24. Act. 2. 14. 7. 38. and 16. 32. 33.) the external pro●●ssion, (Act. 8. 12. 37. 38.) and Sacraments, (Matth. 28. 19 1. Cor. 19 16.) ●he visible and true constitution of a company so gathered and knit together, and so was ours constituted, as this ●ooke doth show: and as in another Treatise (ere it be long) shall be plainly manifested, wherein is handled the doctrine of the Church, and the principles and inferences concerning the same, set ●owne; which is very necessary to be known, that men may judge better, ●nd more rightly of this controversy.  
II. They hold our Constitution a real 
II. Error.  ●doll, and so us Idolaters.  
This is contrary to the course of h●● 
Answer.  Scripture, never taking an Idol, n● Idolaters in any such sense: I have p●● used many Scriptures, and can see no● in that sense; and Marlorat in his E●●chiridion, setteth down a Catalogue Idols mentioned in Scripture, where●● reckoneth up 47. in all, and not one 〈…〉 them in this sense.  
These men therefore, as they bu● new Churches, they will also make n●● sins; as if man had not transgress 〈…〉 enough to lead him to hell. But into mean season, they make an idol their own Constitution, as a godd●● sanctifying the Word, Sacraments, Pr●●er, people, and every thing: but without it, the Word, Sacraments, pray●● alms, repentance, faith, love, yea ecurie ordinance of God is false and Idolatrous. Is not this then true,? so as th●● may (as the Ephesians cried) say, grea● the Goddess Constitution, great is D●●na of the Brownists. Let none blame● for M. Robinson held as much before fell in amongst them.  
III. That such as are not of a particular 
III. Error.  constituted Church, (to wit, such a 〈…〉 theirs is) are no subjects of Christ's kingdom.  
I. The Scripture never setteth forth 
Answer.  ●●y of God's people by this mark: then ●●re is a new note coined, as before a ●ew sin, for new people must have new ●●ings. If they had said, that he which ●ay, and doth not ordinarily, having ●eanes offered him, live in a Church ●●ghtly constituted, that is, in a true vi●●le Church of Christ, doth live out of ●●der and offendeth God, it had been ●●ue; for the godly are commanded to ●●me out of Babylon, and to join with ●●e Congregation, and Church visible ●●thered together, if possibly they can, ●uk. 13. 37. Revel. 18. 4.  
II. It is contrary to Calath. 3. 7. 9 joh. 3. 14. 1. Cor. 1. 1. 2. Thess. 3. 15.  
III. What may be said of Wickliff, ●●us, Luther, Bucer, Melanthon, and o●er; yea of all our worthy Martyrs, and 〈…〉 the people of God with us; of Lot ●●rsaking Abraham for the world; job so, and the people in Mordecays time ●iding in Babylon?  
iv I ask whether Christ's kingdom be not spiritual and invisible a● so? joh. 18. 33. and 10. 16.  
iv That all not in their way, are without; 
iv Error.  and do apply against us, 1. Cor. 5. 1● Ephes. 2. 12.  
I. These places are meant of such ● 
Answer.  never made so much as an outward profession of Christ jesus at all.  
II. They cannot prove by the Scripture that we are a people without, they will expound this scripture phrase without, by the scripture, laying by t●● forgeries of their own brains.  
III. God almighty hath witness 
God hath visible communion with us, and we with him allo.  that we are his people:  
1. By giving us his word, Psal. 1● 19 20. and Sacraments.  
2. By his effectual working the by, jere. 23. 22. therefore her● the voice of the Son of God, Ioh 25. and the words of eternal 〈…〉 whither then shall we go? joh. 6▪  
3. By his most strange and mir●●lous deliverances of us, from the ●nemies of his Gospel: a pro●● of God to his people, Leuit. 26. Deut. 28. 7.  
Yet they regard not the mercie● ●●e Lord, but maintain so stiffly this 
They like it, that we call them brethren, but they will not so account us.  ●rosse error, as they hold not themselves ●ound to admonish us as brethren, but ●●ey may let us alone as men without, ●●cept it be to get us to them, as they ●ould do even Turks and jews: and ●et they like well that we should call ●●em brethren: a strange imagination; ●n they be our brethren, and we not ●eirs? What reason there is to like the ●e and to dislike the other, I leave to ●●l men of reason to judge.  
V That only Saints, that is, a people 
V Error.  ●●rsaking all known sin, of which they ●ay be convinced; doing all the known ●●ll of God; increasing and abiding ever ●●erein, are the only matter of a visible ●●urch.  
I. This is a proper description of the 
Answer.  ●●uisible members of jesus Christ, and includes even hypocrites from being ●●e matter of the visible Church.  
II. This makes that David, jehoshaphat and the Church of God in their ●●ies, were no true matter of a Church: ●r there was marrying of many wives, ●ere was the continuance of the high ●●ces, so plainly spoken against; the sen Serpent, until Hezekiahs' days, w●● idolatrously worshipped: David, f●● fear of joab, did suffer blood, all hi● days to be unpunished, contrary t● God's word and threatening: Moses fo● the hardness of the people's hearts di●● allow a bill of divorcement against th● law of marriage. If he had a dispensation from God for this, so it is, but is n●● manifest unto us; else here were know● sins: so Corinth being admonished yet did not amend. 2. Cor. 12. 21. as al●● the Churches of Asia, Reu. 2. 20. 21.  
III. The Scriptures which they d●● bring (reader mark them) are place speaking of invisible members properli●● of visible analogically, or, figuratiuel●● as they are judged to be, or in hope the● may be, or showing what men ought be, as the commandments, exhorta●●ons, admonitions, dehortations, and 〈…〉 proofs in Scripture declare; but th● show not what men are, neither can th● be so alleged, for we cannot conclu●● from those places which teach how m● should be, that therefore men are so, 〈…〉 else not Gods people.  
IV. Men are called Saints in Scripture not for soundness of knowledge; for ●hen Christ's disciples had been no Saints, who were ignorant of many things, and ●o other mentioned, Act. 19 1. 2. Not for internal pure affections; for then S. Paul had been no Saint: Rom. 7. 18. 21. Not for holy practice of their duty always: Eccles. 7. 22. An instance of this may be given in all the men of God in all ages. But they are called Saints:  
I. Because of their outward calling 
Why a mixed company, whereof the visible Church consisteth, are called Saints.  ●o Christianity, as 1. Cor. 1. 1. which is ●olie, and to an holy end. 1. Thes. 4. 7. Even as a man rightly called into the ●unction of the ministery of the Gos●ell, though he show himself unworthy thereof, yet being therein, is therefore called a Minister: so is it with men ●n the calling of Christianity.  
II. Because of the profession of faith ●n Christ, who maketh all true believers holy and Saints.  
III. In respect of Baptism, by which externally the party baptized is to be ●udged, to have put on Christ, as Scripture phrase is, Gal. 3. 27. to have remission of his sins, Act. 2. 39 to be partaker of Christ's death: Rom. 6. 3. 4. Collos. 2. 12. and to have assurance of salvation. 1. Pet. 3. 21.  
iv In respect of the better part, though the fewer by many, for thus the Scripture speaks, ascribing to all, that which is due properly but to some. Deut. 1. 23. 24. 1. Cor. 6. 11. compared with 5. 1. 2. Cor. 12. 21. So we speak, calling a heap of chaff and wheat, wheat only, not naming the chaff, though the wheat cannot be well seen for the chaff; so lees and dregs of wine, mixed with wine, we call wine, not mentioning the lees: So doth God speak of the visible Church, being, (as all Divines by a general consent hold) a mixed company both of good and bad.  
V In respect of the visible signs of God's favour, and his presence, who promiseth to be with his. Thus (Exod. 3. 5) the ground was called holy ground, not that it was in itself holy, but for the presence of God there: so jerusalem was called the holy city, Mat. 4. 5. for that the Temple was there, and his word, and other signs of his presence, albeit it was then an odious place, containing Simoniacal high Priests, Scribes and pharisees, hypocrites, and false teachers, and indeed a bloody city, murdering Gods Saints: Matth. 23. 37.  
VI In respect of Gods good pleasure, who looks not upon his Church, as the particular members thereof are, but as he accepteth of them; therefore is it said, He saw no iniquity in jacob, nor transgression in Israel: Numb. 23. 21. and yet if (when this was spoken) Israel itself had been looked unto, it was an ignorant, unbelieving and a stiff-necked people.  
Thus we see in what respect the visible 
The visible Church is a mixed company.  Church is called Saints, not as they do hold in this erroneous position: for the visible Church, as I have said, is a mixed company.  
I. The parables in Matth. 13. so set it forth.  
II. Every visible Church of God from the world's beginning, even all of them, consisting of good and bad, do manifest the truth of the parables so expounded.  
III. The judgement of learned and godly Divines both with us, and beyond the seas, do so universally interpret the same; when went the Spirit of God from all Churches herein to them only? Well it were, that all were Saints: but that is to look for a heaven on earth.  
To conclude, even their Church showeth that the parables so interpreted is true, if they consider well themselves, what is before spoken truly of them, and also the accusation of George johnson, and M. White, which he saith, he hath proved against them.  
VI That the power of Christ, that is, authority to preach, to administer the Sacraments, and to exercise the Censures of the Church, belongeth to the whole Church, yea to every one of them, and not the principal members thereof.  
This opinion is indeed the first A. 
Answer.  B. C. of Brownisme, whereupon they build all the rest of their untruths; And 
popularity ●●e first prin●●le of Brow●●me, which ●●ing laid, ●●ey build hereon their exaration.  of this, they infer the audacious boldness for every mean person to take in hand to interpret the Scripture, to censure the whole Church, and to excommunicate it, which they call less odiously (but all one in substance, if this be) marked) separating from the same: This is their own judgement; in which miserable error poor souls are enwrapped, for that it carrieth with it a great liberty to flesh and blood, and giveth great power to one man, more than our Church alloweth to any Bishop in England.  
Hence do they conclude, that by one 
If this sixth position be maintained, what things necessarily will follow thereupon.  man, all the assembly is polluted, for that every man hath authority to proceed against him, which if it be not done, every one partaketh with the offender's sin, and so is defiled.  
Hence they gather also, that it is not only lawful to separate from that assembly where wicked men are, but also ought so to do, unless they can cast them out.  
Hence also it is, that two or three gathered together, must be a Church which hath the whole power of Christ, and may presently make them Officers, and use the discipline of Christ; for this their position containeth thus much, that a company gathered (as they say) into the name of Christ by a covenant made, to walk in all the ways of Christ known unto them; such a company hath in it authority to ordain Ministers, and Officers, to preach, administer the Sacraments, and use the censures, yea every member of them hath this power with the rest; but yet for order sake only, some are chosen by the whole thereunto, but the power of this is in all and every of them, so as in want of special men, any one, the fittest chosen, may perform that work.  
This is the ground of their out-breaking from all the Churches in the world; which pleasant bait offered, he that doth greedily snatch at, must of necessity swallow the hook, with every falsehood hanging thereupon. 
his popularity is,   
But this their assertion is:  
I. Contrary to the order which God 
1 Contrary to God's order ●nder the law.  established before Christ, both before the law and under the law: before; the power of governing was in the chief, the first borne, Gen. 4. 7. & 25. 31. Num. 3. 12. till Levites were chosen. Under the law; the Lord himself selected the Tribe of Levy, to take the charge of the congregation, which power was theirs, not received from the people; but given them from God by Moses, the people being commanded, they only approve the Lords appointment, Num. 2. 6. 12. Levit. 8. 2. 36. This government continued all the old Testament time: of this I hope there is not doubt.  
II. It is without warrant of Scripture, 
2 Without warrant in the Apostles time.  during all the Apostles days: for this is general every where, that the body of the congregation attempted nothing of themselves, but always Church matters were begun, governed, & composed by the Apostles, Act. 1. 15. 23. 24. 25. & 6. 3. 6. & 14. 19 20. 23. 1. Cor. 5. 3. 5. neither can any one instance be given to the contrary, in all the new Testament, only they were made acquainted with that which concerned them all, Act. 1. 15. a liberty was granted them by the Apostles then, to choose officers only, to present them to the Apostles, but they never made any themselves, Act. 6. 3. 6. & 14. 23.  
III. It is flatly against Christ's commission 
3 Against the commission of Christ, granted to his Apostles, and other succeeding them.  granted to the Apostles, and those which succeeded them, Matth. 28. 19 & 16. 19 joh. 20. 21. 22. 23. Mark. 13. 34. which, as before is showed, they did practise, and in their absence committed the same, not to the body of the people, but to the chief Ministers of the Gospel, as to Timothy, 1. Tim. 1. 3. & 3. 14. 15. & 5. 21. 22. And to Titus, Tit. 1. 5. And this was to continue in the persons succeeding them for ever, as is evident by the charge imposed on Timothy, to continue ever, which could not be in his person, but in other following in his place, 1. Tim. 6. 13. 14. Therefore that place of 1. Cor. 5. 4. 13. though spoken generally, must be understood of the Elders, or chief Officers of the Church, as may appear, 1. Cor. 2. 6. And all that can be gathered from that place for the body of the Church, is but this, that it be done with their knowledge publicly, when they meet together in the open assembly, as the fifth verse meaneth.  
iv It is most apparent, Ephes. 4. 
4 ●he place of ●●e Ephesians against it.  11. 12. that Christ ascending up, gave gifts, for preaching, administration of Sacraments and government, unto some sorts of men, who are set out there, and plainly distinguished from the other Saints, the body of the Church. The Church is compared to a body, Ephes. 4. 12. Colos. 1. 18. for even as a boodie special members given it of God, and endued with special virtues in themselves, which the body doth not bestow upon them, as the eyes to see, the tongue to speak, the hands and feet have their proper offices, all for the good of the body: yet have not these special properties from the body, but from God: so is it with the Church, which hath special Officers receiving their power from Christ, by such means as God hath appointed, & not from the Church. And therefore both here in the Ephes. 4. 11. 12. the principal members with their gifts are plainly distinguished from the body, as receiving their gifts from Christ, for the Church; and not from the Church, that is, the body of the Congregation: To which he never said, go preach; nor ever committed his power of government unto the same, as is manifested in the former reason. And is as plain as is the shining of the Sun in the firmament of heaven, to such as either are not blind, or wilfully shut not their eyes from seeing.  
V It is never to be found in all the old Testament, that the people, but Princes and Ecclesiastical Governors, men 
5 〈…〉 Word ● not lay governest upon people: ●●her reproach them for 〈…〉 reforming ●●gs amiss: ●●t the chief governors, whom it ●●s to re●●rme. ●●ow Matth. 8. 17. is to be ●●pounded, ●●d the rea●●ns why.  in authority, were reproved for suffering holy things to be abused, Ezech. 22. 26. 1. Sam. 2. 27. 1. King. 13. So in the new Testament, Matth. 23. Revel. 2. 1. 8. 12. 18. & 3. 1. 7. 14. No mention in these places is made of the people.  
Therefore must that one place, 1. Cor. 5. be expounded by all these places, and the whole course of Scripture, and practise of God's people from the world's beginning: and so, Tell the Church, Mat. 18. 17. must be understood, Tell the Governors, the chief Officers of the Church: and that it must be so expounded, thus it is evident:  
1. Because Christ must herein be expounded, either as the practice was then, or as he appointed it, by giving his commission to some afterwards, else was he not then understood, neither can now be; and we read not of any, that did so practise after the letter, but after this exexposition. Now the authority was then in the chief Governors, and not in the body of the people, as appeareth in joh. 9 22. & 12. 42. & 16. 2. And the commission was given to certain men, I have declared, not to all; and Cloes complaint is made to the chief Governor the Apostle, and not to the body of the people, 2. Cor. 1. 11. Therefore it is rightly thus expounded.  
2. Our Saviour having spoken in the third person, Tell the Church, when he cometh to ratify the authority (to be committed by him, to his Apostles after, for the benefit of the Church) he turneth his speech to the second person, (not saying what it shall bind, etc., but) what you shall bind and loose; to wit, for the good of it, etc.  
3. He speaks also of a few, two or three gathered together, meaning thereby the officers of the Church, and not all the body, of which he would have spoken, had he by Church meant indeed the body of the congregation.  
4. In the 19 verse he establisheth the authority of a few, for the good of many, the officers, for the Church: for he saith, If two of you shall agree, etc. whatsoever they, that is, the Church, shall desire, it shall be given unto them, where is also a plain difference in change of the person again, between the officers of the Church, and the Church complaining, to have things reform.  
5. It is necessary to take it here figuratively: 1. it doth agree to the practice of the jewish Church (from whence it is held that the manner of governing in the Church is fetched), 2. For that, as you have heard, it agreeth to Christ's commission given. 3. For the other reasons before going, and the rest following. 4. For order sake, and to prevent confusion: for as the proverb is, That which is all men's, is no man's: whereupon ariseth great carelessness in seeing unto such things, as are all men's in public, as experience teacheth, both in Church and Commonwealth: yea by it pride, and thereupon contention ensueth. 5. To avoid the absurdities, which else would necessarily follow out of the text, if the word Church should not be expounded figuratively. First, because then all the whole Church must speak to the party offending: for it is said, if he will not hear the Church: by which it is plain, that there by Church is meant such as must speak to the party; how can he else hear? But the whole Church cannot speak jointly, that were confusion, contrary to the commandment, 1. Cor. 14. 40. nor severally one by one: for then women must meddle in the Church censures & speak in the congregation, which is contrary to 1. Cor. 14. 34: for they be members of the Church, and it is not the whole Church without them, and young youths, children and servants; and if these are not to be understood by the Church, than necessity compelleth to take the word figuratively, the part for the whole: and if one part may be left out, why not another, and so leave out many, until the principal and chief of the congregation be taken, who are chosen by the rest, and may well be the mouth of the rest, and stand for the whole Church? Secondly, for that in the 19 verse our Saviour should then cross himself, who giveth to two or three, that is, to a few the authority, which belongeth unto all: for it is not enough that two or three agree to a thing, where all have a right, but that all, or at the least, most should yield their consent and approbation to the thing that is to be determined.  
Sixtly, if the word Church be not taken here figuratively; than it follows, first that the Corinthians offended, being all commanded to deal with the incestuous person, 1. Cor. 5. 13. and yet but some of them did proceed against him, 2. Cor. 2. 6. Secondly, the Apostle S. Paul should offend, who upon the complaint of Cloes house, did not wait for the Church's consent, but of himself absent from them, considered of the matter, judged of it, and determined what to be done: for it is said, I have determined already, vers. 3. and commands his sentence to be executed there in the open congregation. Thus we see the figurative speech good and warrantable. Christian Reader with reason be satisfied.  
Seventhly, this is the judgement and the practice of all reformed Churches. And let not men marvel that the officers should be called the Church: for first, it is no unusual speech to put the name of the 
Act. 15. 3.  whole upon the part, and this to be taken for the whole. Secondly; a company no where is called in all the new Testament a Church, (Christian families excepted) but then when they have their officers; otherwise they are called believers, disciples, but not a Church, but 
Note this place. Act. 15. 22. 23.  only in Act. 14. 23. by anticipation, as heaven and earth are so called before they were, Gen. 1. 1. Therefore if the officers give to a company the denomination of a Church, what great marvel is it, that by Church may be meant the Officers or Governors?  
Thus we see the truth, contrary to their assertion, plainly proved; which cannot be wrung from me, but only by objecting certain inconveniences, which 
Certain Ministers have answered master Smith herein, who hath their answer, which he hath not answered again as yet.  would follow hereupon, to the hurt of the Church. But such peremptory assertions, and of such consequents, as they are now made (even the matter of salvation or damnation) are not to be maintained with deceivable conclusions (so I call them, for that men not wary may be easily misled by them) neither can an absurdity dissolve an argument, nor inconveniences whatsoever overthrow the truth of God.  
It is not for man to dream of making better in any sort the way of the Lord, which he hath set down, let the inconveniences and discommodities (which man can imagine) thereupon ensue, how many or of what sort soever: but whilst these men do dream of so many inconveniences, which will befall the Church, (if the same be not as they would have it) they think not what evil befalleth to the Church by this ground of theirs, to wit, their popular government: let such declare it, as experimentally have tasted of it.  
VI In itself (the multitude being 
6 It is instability and disorderliness.  ever unconstant) it is instability, unorderlinesse, where every one is alike equal, it is the nurse of confusion, the mother of schism, the breeder of contention, as appeareth by them at this day: and whosoever holdeth it, must needs make separation with the Brownists: he cannot avoid it.  
VII. This their assertion is against 
7 It is against the commandment of God.  the very commandment of God, who willeth the sheep to obey their shepherd, Heb. 13. 17. and not he to obey them: the flock to depend upon their Pastor, 1. Pet. 5. 2. and not he on the flock. The contrary can no where be proved by Scripture; neither can it be showed in the old or new Testament, by 
Note this well.  any example, that ever the people had command over their Pastor, or power to cast them out.  
VIII. This is against common reason, 
8 Against common sense.  that the father begetting should be subject to his children begotten (1. Cor. 4. 15.) the work domintere over the workman, 1. Cor. 9 1. 2. the seedsman to be ordered by the corn, and not the corn by him.  
They speak of a few gathering together to be a Church, but they show not how: If they come lawfully together, it is by the Lords means, even by the ministery, the ordinary means to plant Churches: or else urged thereby to join unto a Church. But that such a company should be a Church of God truly constituted, who so break forth from Churches, and will not join to any other, but will be a Church of themselves, such a gathering together to be a lawful assembly gathered in the name (that is, in the power, authority & good pleasure) of Christ, from amongst us with condemnation, his will in his Testament showeth not.  
IX. And lastly, this is against the dignity 
9 Against the authority of the Ministers of Christ.  & office of true Ministers of Christ jesus, who represent Christ's person unto the congregation, 1. Cor. 4. 1. having their authority from him to preach in his name, and administer the Sacraments, and to use the censures in his name for the good of the Church, which none but such as represent him can give to them, nor any, but such, take it from them. Now the body of the people, do not by office represent Christ, neither are equal with Ministers as they be such, much less have authority over them: and therefore can they not make that which themselves are not, neither can they take from them, that which they never gave them: neither read we that ever the people, either made or deposed any from their places; but only such Governors and persons in authority as do represent Christ.  
VII. That the sin of one man publicly 
VII. Error.  & obstinately stood in, being not reform, nor the offender cast out, doth so pollute the whole congregation, that none may communicate with the same in any of the holy things of God (though it be a Church rightly constituted) till the party be excommunicated.  
The former position is the ground of this, and this latter is the ground of separation, where sinful men be unreformed: and the reason is, for that every man hath power (as they say) to cast him out, and he that doth not use his authority, is guilty of his sin, as a Magistrate that winketh at wilful murder.  
I. The former ground (as we see) is 
Answer.  most false, and therefore this error built thereon is also overthrown.  
II. There is not any sound ground 
Men are not polluted by the sins of other men, whilst they approve not of them: neither ought men to separate from holy things, for ill me●  for this their opinion in the Scripture, to wit, that he which neither in judgement alloweth, nor in affection liketh of the sin of another, but doth speak against it; in his countenance upon occasion showeth his dislike of it; doth his best in his place to reclaim them; practiseth no such thing, but the contrary virtue, should yet be so far polluted, as that because of the offender he may not come to the holy things of God▪ this seventh position is false, which I thus manifest:  
I. Under the Law there was a sacrifice 
●o sacrifice ●or it under ●●e law.  for all manner of pollutions, yet none appointed for this: therefore such a pollution than was not: and therefore is it not moral.  
II. The godly people are never reproved, 
Godly not so reproved.  for being at the ministration of holy things, though wicked men were there; and yet the Prophets every where mention great evils amongst the people, but never such a sin as this; yea where they speak of separating the clean from the unclean, they reprove the Priests, for not making a separation of them, but never dissuade the godly from coming to communicate, in holy things. Ezech. 22. 26. Therefore it was not revealed then to be a sin, which these now make a sin by their error of the Church's authority. Thus with broaching errors, they increase the people's transgressions by making also new sins.  
III. The Prophets did not separate 
Prophet's never made se●●ration in the greatest time of corruption, from God's worship.  themselves, though they cried out so against wickedness, (as in Esai. 1. 4. 5. 6. 9 10. 13. 14.) with doth plainly show that the holy Ghost was not then a teacher of any such thing: howsoever certain Scriptures speaking of ceremonial pollution, may only seem, I say, to make for them, yet do not so indeed. For if this could have been gathered from those places, we are to judge, that the Prophets would so have expounded Moses, and have also declared it by practice: unless we think the Prophets halted in doctrine, and regarded not to sin in life, as too many now do.  
iv The Scripture plainly teacheth 
Scripture teacheth the contrary.  the contrary.  
I. By acquitting the godly from the transgression of other: Ezec. 33. 9 and 18. 14. 17. 20. and 14. 18. 20. Tit. 1. 15. Revel. 3. 4. and 2. 24. 22. 23. Gal. 5. 10. read the places.  
II. By declaring it to be a sin for 
Note this.  to leave the holy things of God, for the wickedness of other. 1. Sam. 2. 24. 17. Where the words are plain and cannot be avoided by giving an other exposition of the word, contrary to the use of it elsewhere in Scripture, contrary to the common and general acception of it by Divines, and the proper sense of the place.  
This place cutteth deeply into their schism, who are grown into a high measure of abhorring the Lords word, his Sacraments, and all the holy exercises of religion amongst us, as is showed before.  
V In the word we have liberty given 
The Word doth warrant godly men's coming to the holy things.  us to come unto the holy things of God, if we look unto ourselves to reform our ways. So our Saviour alloweth, Matth. 5. 23. 24. So the Apostle (1. Cor. 11. which place is most pregnant for the deciding of the controversy) 
See M. powel's Rejoinder. pag. 118.  for he purposely speaks of the pollution of holy things, to wit, of the blessed Sacrament, verses 18. 22. Where he first tells them of their fault; then informeth their judgement in the institution, verses 23. 24. 25. 26. after shows the peril; if men do not come reverently, that such a one eateth and drinketh damnation, not to other, but to himself, vers. 29. Lastly, doth will every man for remedy of such an evil, to examine, not other, but himself, & so alloweth him to come to the Lords Supper, v. 28. In all which he doth not mention pollution by other, neither prescribes separation for a remedy: of this he speaketh not one word, and yet Corinth was a corrupt Church in doctrine, and other uncleanness, yea wherein men did continue after the Apostles once and twice admonishing, 2. Cor. 12. 21. Therefore the Apostle instructed by the Spirit of God, had not received any such doctrine from the Lord, to teach unto the people, as these men would pick out now from the holy word of God.  
And to conclude, this their position insinuates that the sin of one, doth dissolve the bond of allegiance between God and another, for the Lord commands us to worship him, to receive the Sacraments, etc. Now it cannot be proved, that another man's sin freeth me from doing what I am commanded: let this be proved. May not I serve God, because another man doth offend him? must I cease to obey, because another liveth in transgression? It is without reason to think it.  
Thus we see the strongest reason for separation, and the ground thereof overthrown. The Scriptures which are alleged for separation are nothing against 
To what heads all the places alleged for separation, may be referred unto, and so answered.  us, nor against our public communion in holy things. The places may be reduced to these heads:  
The places that forewarn God's people under the law, to separate themselves, are thus to be taken: 1. From Idols of false gods, as Israel from Egyptian Babylonish or heathenish gods, and Idolaters dwelling about them. 2. Fron Idols of the true God, as judah from Israel in jeroboams time and after. 3. Fron persons ceremonially polluted. In the time of the Gospel: 1. From jews not receiving Christ, but railing against Christ. 2. Fron Gentiles without Christ. 3. From Antichrist, under the show of Christ, persecuting Christians. 4. From familiar accompanying in private conversation, with men excommunicate, or of lewd life worthy to be excommunicate, when neither religion commandeth, charity bindeth, nor our calling warranteth us thereunto. But what are all these places to us, which are against Idols and Idolaters, against Antichrist, against jews railing on Christ, or Gentiles not entertaining Christ, we professing God's truth, and worshipping jesus Christ, with detestation of idolatry? or what are the places which concern private and voluntary familiarity, against the public coming to the holy things commanded of God? nothing at all.  
It cannot be proved that a man is polluted, that cometh to hear the Word preached, & to receive the Sacraments, by such, as by whom the Lord hath been effectual to convert men unto him, and hath a calling of the Church.  
VIII. That every of our Assemblies, 
VIII. Error.  are false Churches.  
This erroneous and false position, is 
Answer.  more fully confuted in the end of this Treatise, to which I may refer the Reader; nevertheless, I will add thus much more hereof in this place thereto.  
First, touching the distinction of true 
The distinction of true and false, cannot stand nor be urged, as the difference between us and them.  and false, applied unto us, it cannot be maintained by the Word against us: there is never a place of Scripture speaking of false Prophets, false brethren, or of false gods, which can truly be alleged against us; but such places must needs be miserably wrested.  
Secondly, it is strange they should tax so generally without exception, every Congregation, and all the godly people and servants of Christ amongst us. He that runneth that way, had need 
It containeth a deadly condemnation of us all, and in our standing to be as void of comfort, as the Antichristian Assemblies of the Papists.  of serious consideration, before he hastily entertain so deadly a censure: for this carrieth so much with it, as the same secludeth us all visibly, as far from any assurance of saving grace, from partaking of the life of God, and the way which leadeth unto everlasting salvation; as the Papist, & do not they so judge of us? It appeareth by their continual quoting of the same Scriptures against us, which the holy Spirit intendeth against Antichrist and cursed idolaters, thereby abusing simple honest hearts, leading them into this woeful censure of condemnation and most accursed uncharitableness against us: whereas we find in the word, God called Israel his people after defection, and their children (in respect of circumcision) his children Ezeck. 16. 21. 22. 2. Some in the Act. 19 2. which were ignorant of the holy Ghost, believers. 3. The Corinthians, Saints, when there was incest openly committed, men were also drunken at the Sacrament, and some which denied the resurrection. 4. Pergamus a Church, and yet false teachers in it. 5. The Church of Christ is set out even by the naming, that is, by the profession of the name le-Christ: Rom. 15. 20. See how little hath God taken, to condemn those, who will not hold us a true Church, for that much which we have.  
But to the same more in particular I answer thus; That our assemblies are not false Churches, that congregation 
What is a false Church.  which is false, hath a false head, false matter, false form, and false properties: but this cannot be avouched against our congregations: for we have no false 
We have no false head.  head, we hold jesus Christ, and worship no other God, but the Trinity in unity: If such, as have been of us, and by themselves may judge of this truth, do yet deny the same, they need rather correction, than instruction.  
The matter is not false: and to understand 
No false matter.  this, we must note a difference between no matter, true matter, and false matter.  
No matter, are they with maketh no profession, of Christ at all, as infidels that believe 
What is no matter at all.  not him: such are jews, Turks and Pagans: whose Assemblies are no Churches of God at all.  
True matter, (to wit, visible, for of this 
What is true matter.  we here speak) are all such as openly profess this main truth, that, jesus the son of Marie is the son of God, Christ the Lord, by whom only and alone they shall be saved.  
That this is the true matter of the Church of God, thus I prove.  
I. Because they believe the sum of the Gospel, which Gospel, who so maketh outward profession of, are the true visible matter: Rom. 10. 9 joh. 1. 12. and 3. 36. joh. 17. 3.  
II. Because it was the doctrine alone by which the Apostles did gather people to make them a Church and disciples unto 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, received into the Church as true matter: Act. 8. 37. and 16. 31. 33. and 11. 26.  
iv Because he that doth make open profession hereof, doth differ from jews, Turks, Pagans, yea and from Papists, for the former hold not jesus Christ to be the son of God, and these latter do join works in the cause of salvation, which is against the true nature of faith in the Son of God, and destroyeth it. Rom. 10. 3. Gal. 3. 2. and 5. 2. 4. Act. 15. 1. 10. 11. And likewise against the truth of the Gospel, 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 we all profess this saith, and are baptized thereinto, as is appatrent: 1. By the doctrine of our Church, received by all the reformed Churches in the harmony of confession. 2. By the same publicly preached. 3. By the same maintained by our laws, by writings, and even sealed with the blood of holy Martyrs against the Papists, and other heretics: and therefore are we true matter of the visible Church.  
Yet here again 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 spiritual building; all that thus profess Christ, are true matter, but every one not good matter: Such good and bad matter was in Corinth, and in the Church mentioned in the reve. 2. 3. and hath been in all the Churches of God in the world, which bad matter by due proceeding, is either to be reform, 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 only, and therefore is to be held a brother: 2. Thes. 3. 15.  
Neither let it seem strange, that the 
Outward profession of the true faith, maketh a man true matter of the visible Church, albeit for his conversation he be bad matter.  outward profession by word maketh men to be true visible matter; whether they be hypocrites; for the Apostle received Simon Magus an hypocrite: Act. 8. and Christ jesus received judas: for many are called & few chosen: Mat. 22. 14. or whether they be men of lewd conversation within the Church, deserving justly to be cast out, as bad matter; for that the Scripture calleth such brethren, for their profession: 1. Cor. 5. 11. Neither doth Christ (reve. 2. or his Apostles: 1. Cor. 3. 12. 13. for corruptions of manners, or for building hay or stubble) call them false matter. This may appear in marriage of man & woman, by which similitude Christ setteth forth himself and the Church.  
Two persons lawfully marrying, do openly by words acknowledge their consent each to other, and do profess duties of love in marriage; but afterward the wife doth not perform the same as she ought and did covenant: Is therefore the woman no true wife? She may be accounted unjust in her word, and not a good wife, but yet is she a true wife, till the bond of marriage be broken, and a bill of divorcement be given out.  
A man professing obedience to a king, acknowledging him his king and none other, and subjecting himself in general to his laws, he is a true subject to that king, albeit he do transgress in some things greatly and openly, else kings in these days should have but very few true subjects.  
A man that maketh profession of one only calling or trade, and of none other, by that only profession is he truly called that tradesman, albeit he be but a bungler in his trade, or careless in living by it: none will say that he is a false tradesman, but either no good tradesman, or unprofitable.  
Even thus is it in the profession of jesus Christ, as is already said; for whosoever doth profess Christ, is a Christian and true matter of a visible Church, though neither good to other, nor profitable to himself.  
Good Christian Reader, miscarry not in thy judgement from the truth only of a good affection desirous to have all well, and grieved at what is amiss: for thou shalt find ever cause thus to be affected, wheresoever thou comest in in this vale of misery and corruptions.  
False matter is contrary to this true 
What false matter is.  matter.  
The visible form is not false, which 
The visible form & constitution of our Church is not false.  is the uniting of us unto God, and one to another visibly: For as by laying of the foundation in a building, and so the rest upon it, cemented together, maketh the form of an house; so doth it in this spiritual building, called a house: 1. Pet. 2. 5. And that we are united unto Christ, and made one with him it is manifest.  
Go to the Scripture and see how a 
By many evident notes there be many which show themselves in man's judgement, to be of the invisible Church of God amongst us.  people are invisibly the Church of God, and secondly how visibly.  
The form of the invisible Church is the union betwixt God and man, and one with another, which is, first, by the spirit, by which invisible hand, God immediately taketh us by the heart, and saith, he will be our God, 1. joh. 4. 13. Ezech. 36. 27. Ephes. 2. 22. & 4. 4. 1. Cor. 12. 13. Galat. 4. 6. Rom. 8. 9 2. By faith in jesus Christ, by which invisible hand, as many of us as be regenerated, do take hold upon the promise of the Spirit (Galath. 3. 14.) and of Christ (Ephes. 3. 17.) believing that we are his people, and he our God. For if we be in Christ, and he in us, we have union with the Father, Ephes. 4. 6. joh. 17. 21. and with the holy Ghost, 1. Cor. 13. 13. and 6. 19 Rom. 8. 9 Thus God and man are invisibly made one, and united. 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 love, and are bound together, Colos. 3. 4. joh. 13. 35. Thus is the visible Church knit; and such as God hath given his Spirit unto (having true faith and love) are the matter of the invisible Church, and the union by the Spirit, faith, and love, is the invisible form.  
Now even as the invisible form is made, so answerably the visible form ariseth by such things, as be proportionable thereunto.  
God beginneth (joh. 15. 16) both the 
Whence the visible form and constitution ariseth.  invisible (as is declared) & also the visible, and that is thus. As God inwardly beginneth by the holy Ghost, so first outwardly by his word, which is the only first visible note and testimony from 
Go giveth his word.  God, by which he makes a people his people (Psalm. 147. 19 Rom. 3. 1. 2. joh. 17. 6.) It is his visible hand stretched out, to win and subdue people unto him (Rom. 1. 16. Matth. 28. 19 Mark. 16. 16. hence it is called the sword of the Spirit, by which it smiteth, Eph. 6.) his messengers are his mouth, 2. Cor. 5. 20. promising to men, that God will take them to him, if they will receive him; by this he begetteth us, jam. 1. 18. and therefore called the immortal seed, 1. Pet. 1. 23. By this he maketh us alive, john. 5. 25. By this he reconcileth us into one; and therefore is it called the word of reconciliation: 2. Cor. 5. 20.  
Thus it is manifest, that where and to whomsoever God sends his word, there he testifieth his love, propounds salvation, and is desirous to make such his people, and to plant there a Church.  
The second is, by the people's open 
A company of people receive it, and profess the faith.  profession of their faith unto the doctrine, God working in them a will to receive it, in what degree soever: 1. Cor. 15. 1. Such a people have visibly taken hold of the word, and have (as I might say) strucken hands with God: 1. Because as internal faith is the invisible hand; so is external profession of that faith the visible hand, showing openly, that the word is taken hold off, and so a covenant made between God & them. 2. Because the Lords messengers the Apostles (who in these things erred not) did take outward profession of faith for faith, and so added Baptism, the Lords seal of forgiveness (Acts 2. 38.) of new birth, (Col. 2. 11, 12. 1. Cor. 6. 11.) and of salvation (Tit. 3. 5.) thereunto, Act. 8. 12. 13. 37. 38. which they would not have done, had they not been directed by the holy Ghost, to take the outward profession of faith, for a striking of hands as it were with God, and covenanting with him, howsoever it was in hypocrisy: for man seethe not the heart, neither did they stay to see their lives reform, but only exhorted to amendment; they outwardly professing amendment, were not rejected: Act. 2. 38. Matth. 3. 6. 3. The Lord to such promiseth his mercy, even for receiving the word from one, as God's Minister: Mat. 10. 40, 41. and he promiseth life to such as openly confess him: vers. 32.  
The third is, the holy Sacrament of 
The Sacraments seal it, and uniteth them together.  the Lords Supper; which as it is a seal of our faith, so is it a testimony of that visible communion of love, also of one member with another: 1. Cor. 10. 16, 17. And thus is the unin made visibly, by which God and the people are one: and such are a true Church gathered by the word, and united in communion by the Sacraments visibly, by which they be the visible Israelites, as truly as the jews outwardly were the seed of Abraham, though not the Israel of God, which are only elect: neither doth corruptions 
Note this.  hinder them to be the true visible Church before men, no more than the continual corruptions of the heart, doth make an elect people before God, no true invisible members: for why should outward offences before men make open professors of the faith, more to be false Christians to men, than sins of the elect make them false before God? The one is a true invisible Church before God, (though many of them deserve correction for their evils, which God punisheth in them, using his discipline, spiritual or outward crosses, but not making them no true church:) so is such a people openly professing, and thus visibly conjoined, a true Church (though many therein be very bad, with are to be corrected, but not to be condemned as a false Church) being thus truly constituted both formatter & form.  
Now such congregations have we, so professing jesus Christ, (as is before said) & no otherwise, and also to which God hath given his own holy word and Sacraments, and moved the hearts of many of the people effectually; and all of them outwardly to receive both the one and the other: and therefore are truly constituted, as that which followeth in the end of this treatise will more at large show. It is therefore very untrue to say, that every of our congregations 
The true visible, and convertible properties of a true Church, what they be, which also we have. The first property.  is a false Church, having false matter and form.  
Lastly, the visible properties are not false: for the true visible properties (which necessarily arise from the form mentioned) are these.  
I. Is continuance in hearing of the doctrine of Christ received, and using of the Sacraments and prayer: john 10. 27. Acts 2. 42. 1. Cor. 15. 1. For as hereby the Church is begotten visibly, and conjoined, Matth. 28. 19 so when these do cease, and men reject them, they cease to be a true Church of God: for the visible testimonies of Gods spiritual love tokens are taken away; and those same hath he divorced. Hence is it that all Divines in our Church, and in all the reformed Churches in Christendom (which now are or have been) do hold, that the true word of God preached, and true Sacraments of Christ jesus administered, are infallible tokens of a true Church, and are reciprocally converted with the true Church. I do not say a word preached, nor the word truly preached, nor the Sacraments rightly 
Observe well.  administered; but thus, the true Word preached, the true Sacraments administered: for indeed to preach the true word truly, and to administer the true Sacraments rightly, are no convertible signs with the Church; for truly and rightly in preaching and administration, are not of the essence of the true word and true sacraments, but are the holy graces of the Church; graces' most necessary in delivery of the word and sacraments; yet nevertheless herein may there be corruption: so as the true word is not truly preached, nor true sacraments rightly administered, yet doth the true word and true sacraments remain, and aren most certain notes of the true Church. Now this property is a true property which we have: for neither have we, nor hold we, any other word or sacraments, than those that be Christ's own only, and therein do we continue.  
II. Is the holding out of this truth 
The second Property.  and the sacraments, as banners displayed against the enemy: Reu. 3. 8. Whence it is, that the Church is called the pillar and ground of truth: 1. Tim. 3. 15. And this property ariseth necessarily from the form, and is an essential mark: for when men do utterly leave their open profession, and partaking hereof, they cease to be visible members; for they have rejected the visible marks of God's presence and visible communion with him.  
Now this mark also is in our Church: for we do hold out an open profession of the true word, which is the word written in the holy scriptures, (not Popish unwritten imagined verity) and also the true sacraments, and none other: and wheresoever these two be, there are undoubted marks 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 far from all truth it is, that they hold every of our congregations to be false Churches, when it is manifest that with us, there are particular congregations, which have true matter, true form, and true properties, as evidently hath been declared from the word, and is apparent by our profession and practise herein.  
There is a third property, which is 
The third Property.  care for the welfare of all, and every one for the whole, and each for other, 1. Cor. 12. 25. And this property ariseth also from the form, through the union of all the members together, making but one body, Rom. 12. 5. 1. Cor. 12. 12. which property is very necessary, both for the present welfare, and also for continuance of the body in good estate. This care is either corporal, for the maintenance of the body, which is showed in alms deeds, and by which note also the Apostolical Church is set forth, Acts 2. 42. or spiritual touching the soul, which standeth in admonition and exhortation, & so forth, to the edifying, one of another, practised of the Thessalonians, Epist. 1. Cap. 5. verse 11. I say, this is very necessary, for the well being of the Church, which also we have, and 
If this third property were in a great part wanting, yet might we be a true Church.  show by practice: but yet if this property were almost wholly wanting, the Church could not therefore be judged a false Church. Is a household, having t●●e matter and form and essential properties, a false household; because the family ceaseth to care, as they ought, one for another? Is a man, consisting of true matter, form and essential properties of a man, a false man; because through folly, or madness, or wilfulness he neglects the welfare of his body, or any of the members thereof? I hope no man will be so senseless to avouch it. Why should any then condemn that congregation or Church for a false Church, which hath true matter, true form, and true essential properties of a true church; because it wants some what, or for that it is very defective in a thing necessary for the well being thereof?  
This is an undeniable truth, 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 be proved (by evidence of God's word) to be such a property as is of the essence of the Churches being, without which the Church must needs be a false Church: the utmost that can be made of it is, that that Church is a defective Church, a maimed Church, by which it is also corrupt, and may come to ruin; but that a necessary defect, can make it either no Church, or a false Church, cannot justly be maintained.  
It is a necessary property of a man to speak, it is for his welfare to see, to go; but yet, if he can neither see, go, nor speak; he is not therefore a false man. This distinction of true & false, applied to our Church, is altogether frivolous and vain: yet is it upheld by them, as we see, against both Scripture, reason, and common sense.  
To conclude then, if a necessary property, may be in part actually wanting to a true Church, & yet such a want not make that a false Church which wanteth it: then cannot the supply of it howsoever, make that a false Church.  
From all that hath been said, we may observe: 1. That it is an error to make discipline so essential a property, 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 us, as it is contrary to their new found popular Government.  
IX. All our Ministers (say they) an 
IX. Error.  false Ministers.  
This also is as erroneous as the former, 
Answer.  from whence it ariseth: If the Church be 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, joh. 20. 21. Matth. 28. 18. 19 therefore are they called Ambassadors of Christ, 2. Cor. 5. 20.  
But such Ministers have we, as is manifest by this, that they are qualified with good gifts, they are called by the Church, and such also as do diligently and faithfully preach, and so preach Christ, as many thereby do hear and believe, even confirming their calling by the blessed success & 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) proveth this sending by the seal of his ministery: and it cannot be proved, that jesus Christ works by false means: it is their grant in their own confession, pag. 31.  
Private persons may convert: and therefore 
Objection.  conversion of souls proves not a lawful ministery.  
I. The Apostle so proveth himself 
Answer.  an Apostle: and why is it not a forcible reason for an ordinary ministery? Neither can the device of some stand, who imagine, that by work, (1. Cor. 9 1.) should be meant an outward constitution of a Church, which externally the Apostle planted: but by work, is meant that work which the Lord wrought by him, even their conversion from idolatry, to embrace the doctrine of the Gospel by faith; as Interpreters expound it, and 2. Cor. 3. 1, 2, 3. doth confirm the same.  
II. For private men's converting, as an ordinary means to salvation, cannot be proved by Scripture; albeit that john 4. 39 be objected; where only their dociblenes is called believing, which was not faith indeed. But grant that she did convert; it must surely be held extraordinary, that one private, & that also a woman preaching Christ, must win men to God: must it therefore hence be concluded, that Ministers in England do convert as private persons extraordinarily? Seeing now there is, first, no extraordinary calling: and secondly, the Ministers are in their office as public persons; therefore they do convert as ordinary public persons. To open the cause more plainly, 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 Minister's ordination, I will show them: 1. What the Lord himself doth, wherein the Church intermeddleth not. 2. When the Church taketh at the Lord, & what she doth. 3. How a Minister may approve himself to God & to the Church. 4. What the Lord again doth to confirm him. 5. The communion between the Pastor and the flock; how he is to behave himself towards them, & how they ought to carry themselves towards him.  
I. The Lord only ordaineth offices 
He only ordaineth offices.  in his Church, 1. Cor. 12. 5. 28. diversity of administrations, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉: but one Lord hath ordained them, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. This the Church cannot do: jesus Christ both Lord and King doth it; the Husband, and not the wife.  
II. The Lord, as he ordaineth offices, 
He only 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 every one in office attend and wait upon his own office, Rom. 12. 6. 7. 8.  
III. The Lord only prescribes the 
He only describeth the duties in these offices.  duties to be done in every distinct office, as he only ordaineth the offices and severeth them himself: therefore is it, that as there be divers members, Rom. 12. 4. 5. so are there diversity of gifts for such diversity of offices, Rom. 12. 6. 1. Cor. 12. 4. 6. 8. 9 10. 11.  
iv The Lord as he ordaineth functions, 
He only qualifieth men thereto:  distinctions of them, and several duties in them, so he only 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 self same 
6. 1. 2. 〈…〉. 7.  spirit. Therefore is it that God saith, he will and doth send them his Prophets; and willeth them to pray him to send forth labourers, Matth. 9 And this is, when 1. he furnisheth them with fit gifts 
〈…〉 gifts.  to discharge the function, as aptness to teach in a Pastor; wisdom to rule in a 
●●m. 3. 24.  Governor, etc. The truth of this is plain: 1. Because Christ saith, as his father sent him, so doth he his Disciples, joh. 20. 21. Now he was furnished with gifts fit for his office. 2. As the Lord did with rearing up his Tabernacle, so will he do with such as build his Church, Exod. 31. 1. 2. 3. The example of his dealing with his Apostles, whom he endued with gifts, and would not let them go forth before, Mat. 10. 1. Luk. 24. 45. 49. Act. 1. 4. 8. 4. The description set down to try ordinary officers by (1. Timoth. 3. Titus 1. 7. 8. 9) doth show that God will send men answerable thereto.  
II. He bestoweth with his gifts holy 
●●th graces.  graces: 1. A godly desire to enter into the ministery, only to do the office of a Minister, 1. Tim. 3. 1. 2. In the execution of the function (besides knowledge) he moveth his Minister to have compassion to a poor sinner (as Christ had, Matth. 9 36. Esa. 61. 1. 2. 3.) to have true love to the godly, (as Christ also had, Luk. 13. 34.) and to have true zeal of God's glory, because of the obstinate, claiming boldly Gods right of them, and freely denouncing judgements against their obstinacy, as Christ did, Matth. 23. 23. and the Apostle, Act. 8. vers. 21. 22.  
III. He worketh holiness in them, to lead a blameless life to adorn their profession and ministery 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 internal, material and substantial part and matter of a true Minister, sent of jesus Christ; which calling in some degree and measure must be had, before any man can truly say, that the holy Ghost moveth 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 therefore by the book of Ordination is a question to be asked of the party to be admitted, touching his inward grace; and also examination appointed for trial of his outward gifts.  
Therefore here come in the actions of the Church, which are in comparison of the former only circumstantial and formal: Circumstantial, by electing such and such persons to this or that office, in this or that place: formal, when she ordaineth one according to the rule of the word and manner of ordination there set down.  
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 Evangelist, and this without the Church's approbation. But the Church cannot make a Minister lawfully without Gods sending; that is, without his measure of gifts for the ministery. This is to be taken notice of, that we may understand how much more the calling of a true Minister depends upon God, then upon the Church: which Churches calling is yet necessary to the outward and ordinary making of a Minister: which stands in three things: 
The Church is to observe three things in the calling of Ministers.   
I. The ground, which is, to admit of such an one only, as God hath appointed, as nigh as possibly may be, and the Church able to discern. For albeit the Church hath not to do in the Lords former actions; yet God hath to do in the Churches always; 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 indeed so qualified: 1. Because Ministers are 
If governors Ecclesiastical would take heed hereto, they should have less sin, Patrons should not sacrilegiously choose blind Guides, nor the people be miserably starved by them. 1. Tim. 5. 21. 22.  Christ's 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, joh. 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 Mathias, Act. 1. 23. 24. If any be admitted of the Church, and not first called of God, he is the Church's Minister, and not Christ's. Christ's Minister is as a perfect child in the womb, every way having 
Prou. 29. 18.  his measure of perfection, wanting only time of birth to be brought forth by the Church. If the Church bring forth untimely fruit, it is her sin, and a punishment of God for sin unto the Congregation. Amos 8. 11.  
II. Is the rule according to which the Church must make a Minister, and this is the Lords word, from which she may not swerver: for as earthly Kings do make their laws both for making officers, and guiding them in office; even so Christ our King, hath ordained rules which must be kept, jam. 4. 12. Phil. 3. 16. 1. Cor. 4. 6. 17.  
III. The actions of the Church in 
●he Church to do three ●●ings in the ●aking of a Minister.  Ordination, do stand in three things also.  
I. After some be presented, Act. 1. 23. is in examination, that is, a trial of the parties, whether called of God or no; and this is very necessary, lest the Church admit of an unworthy man; and because it is the only means to find out a man's worthiness; and lastly, because it is imposed upon the Church, & none allowed to be admitted before, neither by God's word, 1. Tim. 3. 10. & 5. 21. 22. nor yet by our law. See the book of Ordination.  
This examination stands in two things: 1. In the examination of gifts, for the place to which he is to be admitted. 2. Of his graces. His gifts must be examined according to those things which the place (wherein he must be) requireth, and God hath commanded.  
Now the office or place of the ministery, 
In what things the ministery doth consist.  consisteth principally in the preaching of the Word, administration of the Sacraments, and prayer. The first is to be preferred in the first place: 1. Because it was the first imposed, Matth. 10. & 28. 19 2. It is that which is most necessary to beget a people, jam. 1. 18. 3. To preserve them converted, without which they perish, Prou. 29. 18. and therefore the Apostle used preaching to the converted, Act. 20. 7. and it is for them, 1. Cor. 14. 22. and not to be despised, 1. Thess. 5. 20. And the ancient Church of the jews had preaching daily in their Synagogues, with the word read, Act. 15. 21. & 13. 15. 16. N●hem. 8. 8. 4. It is of the three only mentioned, in setting forth a Minister, 1. Tim. 3. Titus 1. 9 2. Tim. 2. 24. 5. Because it is most urged by the Apostle to be performed, 2. Tim. 4. 1. 2. 6. For that the Scripture specially alloweth such, and so qualified, 2. Tim. 2. 2. 1. Tim. 3. 2. Titus 1. 9 1. Tim. 5. 21. 22. And if Deacons must have the mysteries of faith; yea if all must be able to be Teachers in some measure, Hebr. 5. 12. much more such as are Pastors.  
His graces must be examined: 1. His desire and inward motion, by ask him of the persuasion he hath to that place by God's Spirit. 2. His knowledge zeal & utterance, by the exercise of his gifts. 3. His honest conversation, from sufficient testimonies, reporting well of him, upon their own knowledge. 1. Tim. 3. 7.  
II. In Election, whereby one is of 
I. Electi●●.  the Church (I mean by the Guides and Governors thereof) separated and chosen from amongst others being found fit, Act. 13. 1. 2. and 14. 23.  
III. After examination, and the party 
That is requi●●d in a holy ●●mission.  chosen out and approved, then followeth admission, 1. Tim. 3. 10. and herein are three things required: 1. That it be done in the face of the Congregation, after the Apostles practise, Leuit. 8. 2. etc. Act. 14. 23. and 1. 23. and 6. 2. That it be done in a holy manner, they calling upon the name of the Lord, Act. 13. 3. 3. That it be consummate with imposition of hands, an Apostolical perpetual practice, Act. 6. 6. 1. Tim. 4. 14.  
The Minister thus admitted, as a Pastor 
Wherein the Minister is to approve himself unto the people.  over a flock, he is to approve himself to the Church in a holy manner: and this stands in three things:  
I. In preaching and holding the pattern 
Titus 2. 7. 8.  of wholesome doctrine, dividing the word of truth aright, 1. Tim. 2. 15. for sound and wholesome doctrine is a touchstone of a true Minister, 1. Tim. 4. 6. Deut. 13. 1. jerem. 23. 22. So Christ proveth john Baptists ministery to be of God, by that which he taught, Luk. 20. and so did Christ himself by the true word he taught, as it is witnessed in john the Evangelist.  
II. In faithfulness, 1. Corin. 4. 1. 2. which stands in two things: 1. In revealing the whole truth of God according to his measure of knowledge, Act. 20. 26. in the manner also as it ought, for we are to speak the word, as the word of God, as Peter exhorteth. 2. In diligent performance of his function, jerem. 48. 10. 2. Tim. 4. 1. 2. 1. Pet. 5. 2.  
III. In adorning his calling by an honest conversation, Tit. 2. 7. 8. Psalm. 50. 16. 17.  
The Minister thus going on in his 
When God doth approve effectually of the Ministers made by the Church, as his Ministers.  place; the Lord cometh again and assisteth this Teacher with his holy Spirit, to perfect up the work, making his word by him effectual in the hearers, by binding and losing their consciences, 1. Cor. 14. 24. 25. Act. 2. 37. 47. & 13. 48. joh. 10. 3. By which he sealeth up to the Minister his calling, 2. Cor. 3. 1. 2. 4. He giveth testimony that he approveth the Church's choice in ordaining him, whom he had chosen and called. From this work of the LORD follow two things:  
I. That such an one may challenge the 
What the communion is between the Pastor and the flock.  people to be his flock and claim his authority: 1. Cor. 4. 15. Because God by working their conversion hath showed to them the seal of his office: 1. Cor. 9 1. 2.  
II. The people must acknowledge duties due unto him as a Pastor, which stand in six things.  
1. In acknowledging him their Pastor, and God to be with him, Matth. 28. 20. and in him, 1. Cor. 14. 24. 25.  
2. In loving him singularly for his works sake: 1. Thes. 5. 13.  
3. In reverencing him: 1. Tim. 5. 17.  
4. In obeying him: Heb. 13. 17.  
5. In praying for him: Deut. 33. 11. Rom. 15. 30. Collos. 4. 2. 3. 2. Thes. 3. 2.  
6. In maintaining him sufficiently, as shall be both necessary, and also befitting his place and charge, 1. Cor. 9 7. 14. Gal. 6. 6. Prou. 3. 9  
And this is the mutual communion 〈…〉 the Pastor and his flock, by which ●●ey be tied one to another, and thus ordained and conjoined.  
Now from all this ariseth the evident ●oofe of that which hath been said, that ●●e are true Ministers of Christ in the ●●rch of England standing over the ●●emblies, first, for that they be called 〈…〉 Christ, having both good gifts and ●●ces.  
II. They have an outward calling of 〈…〉 Church, being examined, found fit, and so are elect and ordained.  
III. They preach the true doctrine of Christ, administer his Sacraments, perform their office faithfully, and live, conscionably, and Christ doth assist such graciously in converting souls, and the people do approve of them.  
They are not ordained by the Church, 
Objection.  but by Bishops, and so have a false entrance.  
I. As if there were any Ministers recorded 
Answer.  in the Scriptures to have been ordained by any other, but by Ecclesiastical persons, Apostles, Evangelists and Bishops, which are called Elders.  
II. Suppose a false entrance, (which can never be proved) doth that make false Ministers? Marriage is God's ordinance, the holy entrance thereunto is appointed. Yet if the parties enter not after a lawful manner, in some respect, yet being married, they are lawful man and wife: Then as a faulty entrance to marriage disannulleth not two conjoined, to be lawful man and wife; no more doth a faulty entrance into the ministery disannul a Minister so entering, for being a lawful Pastor: for why cannot one faulty entrance disannul one ordinance of God, as well as another? and if the one stand: why may not also the other?  
The place in joh. 10. which they allege 
The places in joh. 10. answered.  so commonly against us, maketh much for us. The properties of a true shepherd there set down, do agree well with Ministers in the Church of England.  
I. He entereth in by the door: joh. 10. 2. so do they; which the former words (touching the sending of such Ministers by Christ) do prove.  
II. To him the porter (that is, God's Spirit) openeth the hearts of the hearers: so doth he to them, for many are converted by them.  
III. He calleth his own sheep by their names, verse 3. So do these who abide by their flock, and do both know them, & are also well known unto them.  
iv He leadeth them out, vers. 3. so do these instruct them, and lead them forward in sound doctrine.  
V He goeth before them, vers. 4. so do these in godly life and conversation. Therefore for them to call those Ministers thieves & robbers, as they do, have to answer for it, and must give an account unto God therefore. These have not the properties of thieves nor robbers: for thieves, verse 10. come to steal, kill and to destroy, but these do not so; it is manifest both before God and man: They seek the flock, & not the fleece; They make alive (through the Spirit working by their ministery) and do not kill: They save many, and do not work the destruction of any.  
But whilst they condemn our Ministers 
Their Leaders are no lawful Ministers.  for false Ministers, they forget to justify the lawfulness of their own Ministers, who are made Ministers by such as are no Ministers; contrary to the constant practice of the Church of God, from the days of Adam hitherto.  
I. God almighty was the first preacher: Gen. 2. 3. He ordained Adam, and till the law, did God raise up extraordinary Teachers.  
II. Under the law, Moses a Teacher made Aaron; and the Priests consecrated Priests ever after: yea if man did meddle, to stir up a Prophet, it was by a Prophet, as Elias did Elisha: Apostles were made by Christ jesus the chief Pastor, and without these were none made: Act. 14. 23. Neither can we read that ever: the people had such a liberty given; but this was committed to other officers: Tit. 1. 6. Neither ever can it be sound in all the new Testament, that the people attempted any such thing; but waited till the Apostles came to ordain Ministers for them: Act. 14. 23.  
This custom did continue, in the times following in all the Churches of Christendom, as Ecclesiastical writers do make mention, and so thorough pure and impure Churches: yea God in using instruments, some what extraordinarily, in the last reformation of his Church, would not break this order; but he chose men, who were Bishops, ordained even in the Popish Church (I speak of the Church of England, whereof the controversy is) so that they might ordain fit persons afterwards. This order our Church still keepeth. How is it then that these dare break the order of God continued five thousand and six hundredth years, and yet they must be true Ministers, and we false? When we are made by Ecclesiastical persons, who are Ministers, a constant practice of the Church; and they make Ministers by men that are no Ministers: a new device.  
X. Our worship (say they) is a false 
X. Error.  worship.  
That which is added unto the end of 
Answer.  this treatise, doth make answer to this assertion. Yet somewhat I will say against this also.  
I. We worship no false God.  
II. We do worship the true God with no false worship, for the word preached, is the true word; the Sacracraments are true Sacraments; the prayers we do pray, (whether conceived or set & stinted) are such as may be warranted by the word, & agreeable to the prescript form of prayer taught by our Saviour Christ: if any thing else be prescribed besides the word read, & preached, besides the Sacraments, and prayer, the same is not imposed, as service unto God, neither do any of us by them worship God, neither teach men so to do: but only in spirit and in truth. And therefore that place of Matth. 15. 9 and other Scriptures to that purpose are falsely alleged against us. But grant there were some corruptions added, which men should put merit and holiness in, to worship God by, which yet can never be proved, being utterly false: is therefore all the worship false? Is good meat, mixed with ill meat, false meat? or good, corrupted? This false distinction of true and false against us, will not stand.  
Now for that in the positions annexed to the end hereof, there is a defence of set prayer: I will only set down the practice 
See Morneus on the Mass.  of the Church of God, before us in the law; and show you the order of their set service. The order was this: 
Set and stinted service amongst the jews.   
I. A general confession, which was an accustomed practice, as is manifest, Esra. 9 5. 6. and 10. 1. Levit. 16. 5. 16. and this the jews writings do witness, and it was called the confession of the mouth, or a confession of words.  
II. After this general confession, other prayers were used.  
III. Certain Psalms and thanksgiving did follow, which were ●ung clean thorough, as their prescript form amongst them, ascribed to Ezra, doth show.  
iv Then were the Scriptures read, the law divided into one and fifty sections, called sedarim or Parisiioth: and the Prophets into as many, called Haphtaroth, that is, lessons or openings of the book, that the Scripture might be read thorough every year: Deut. 31. 9 14. Nehe. 8. 1. and 13. 1. Luk. 4. 16. 18. Act. 13. 15. and 15. 21.  
V With this reading were there also expositions, (as we call them Sermons) and interpretations of the Scriptures, that the people might understand, what was read unto them; and this was also, as usual as reading in every Synagogue, upon every Sabbath day: Act. 15. 21. Nehem. 8. 8. Luk. 24. 17. 21. 22. 31. Act. 13. 15. 16.  
VI In the end they had a general prayer for the Church and State, and a blessing pronounced upon them, when they departed: Num. 6. 23. 27. This was done in every of their Synagogues, which were as our parish Churches, whereunto the people resorted, and out of which they were for offences excommunicated, joh. 9 34. and 12. 42. As the cities were more or less populous, so was the number of these. In jerusalem there were 500 as the Rabbins do reckon, and they were called, Bethi Medrashoth, houses for congregations, Sermons and expositions. And thus we see the order of their service.  
Now let us see how the Apostles and 
The holy service and worship of God in the open assembly in the Apostles time.  holy men of God did practise as the times would serve: for though the order of ordinary service be not set down in the new Testament, evidently together, yet there be places to confirm the establishing of such things: And as for the order it should be as may best serve to edification, as the Apostle saith, Let all things be done decently and in order: 1. Cor. 14. 40. Of these things we do read, that they all met together in one place: 1. Cor. 11. 17. and 14. 23. And that upon the first day of the week, Acts 20. 7. 1. Cor. 16. 1. That they used prayer more special and more general, Act. 20. 36. 1. Tim. 2. 1. 2. That they had the word read, Col. 4. 16. That it was preached, Act. 20. 7. 1. Cor. 14. 23. 31. And men commanded not to despise it: 1. Thes. 5. 20. They received also the Sacrament: Act. 20. 7. and 1. Cor. 11. 18. 20. Sung Psalms: Matth. 26. 30. Ephes. 5. 18. 19 Col. 3. and made collections and gave alines to the poor: 1. Cor. 16. 2. Act. 2. 42. The well ordering whereof was established by the holy Apostles, 1. Cor. 11. 34. and the keeping of order herein is that which the Apostle so much rejoiceth in, to see and behold it in the Philippians: Phil. 1. 2. 5. and not discipline, which cannot properly be called order, but is a preservative of order, and appointed for the holy preservation of order in these things, and the religious use of the same observed in every person orderly.  
To see the practice of the Church afterward herein; read justinus Martyr apology the second, where all these things are fully set down touching the public service of God, at that time. Thus than we see concerning the substantial order of our service, it hath approbation both before, under the Law, and after, in the time also of the Apostles and Apostolical men.  
divers other opinions they hold, 
divers other opinions of the Separatours.  which I will also set down, to acquaint you therewith that do desire to see more fully their way; but not to spend time in confutation of them, because that these former errors being confuted whereupon the other arise; they also are confuted, and also for that the absurdity and falsehood of them, is even sufficient to make them to be rejected, as soon as they be read: and they be these:  
I. That our congregations, as they stand, are all and every of them uncapable before God to choose them Ministers, though they desire the means of salvation. Thus say they against us, and yet if only two or three of them be gathered together, they have the whole power of Christ, not only to give their consent, but even to make a Minister.  
This would they prove by long consequences, and far fetched conclusions, from unsound premises, and far from plain evidence of the Scripture, or any practice of the Church of God these thousands of years.  
II. That God in our best assemblies is worshipped after a false manner. This can they not prove, and that which is added to the end hereof confuteth the same.  
III. That Baptism is not administered into the faith of Christ simply, but into the faith of Bishops, and Church of England. All their divinity cannot maintain this; and they herein do exceedingly abuse the Church of God with us.  
iv That our faith and repentance is a false faith, and a false repentance. And yet (Reader) the properties of Saints, set out by Master Amsworth, their Doctor, may be found amongst us, being in number twenty, and that by visible tokens.  
V That our Ministers converting men to God here, do it not as Pastors, but as Teachers. A distinction without a distinction, as between the beard of Aaron, and Aaron's beard.  
VI That our Church standeth in an adulterous estate. A strange assertion; what Idol worship we?  
VII. That they cannot say certainly, 
M. Smith.  by any warrant of God's word, that any of us, hath either faith or fear of God. These men herein have lost the feeling of former grace, and all true charity.  
VII. That none of our Ministers may be heard. And this they hold so great a sin, as they censure men for it: and if they will needs hear, they excommunicate such therefore.  
But such a practice is far from the warrant of the Word; and where no law is, there is no transgression. Who ever heard, that, to hear the word of God should be a sin, and to deserve censure and excommunication? especially for hearing the word of Christ, which hath made alive the dead, joh. 5. vers. 25. and by which Christ jesus hath wrought effectually to the conversion of many; yea even their conversion, if yet they be converted. No word of God inhibiteth from hearing such as preach Christ jesus, and his truth, to which Christ giveth witness, by his blessing. In the Scripture it is set out as a mark of God's child to hear the word, joh. 10. 27. and not a mark of one deserving excommunication, and to be delivered up to the devil. In the Word we are exhorted to hear the word, to seek it, joh. 6. 27. and men pronounced blessed that hear it, Luk. 11. 28. reve. 1. 3. yea, no inhibiting by Christ for any to hear the Scribes and Pharisees, who perverted the Scripture, Matth. 23. yea the Apostle rejoiced that Christ (that is, the truth) was preached, though it was done of contention, and with an intent to increase his afflictions. Now if he rejoiced at their preaching, such as it was; surely he held not the people worthy to be censured that heard such as so preached. The Apostle warneth to avoid an obstinate Heretic; therefore except we be Heretics and obstinate Heretics, we must be heard. If this their speech, opinions, and evils be observed; we may better maintain, that none of us should 
We are not to hear them.  hear any of them, as jere. 23. 16. They speak (as Brownists) their own fantasies and visions of their own heart, and not truly out of the mouth of the Lord: and herein they go on obstinately and will not hear the Charmer, charm he never so wisely.  
Besides, how can their Teachers be preferred so to be heard as Ministers of Christ before our Ministers? God hath given no seal to them of their ministery, they convert none to God; but pervert simple honest hearts already converted, and do steal away our labours in the Lord. When the Lord jesus hath abundantly blessed his people here in converting them by our ministery; yet are some so foolish amongst us, as they will neither be moved by Scripture, reason, their own feeling, nor Gods visible testimony by his blessing upon many, to yield to the truth, which we bring, if it cross their course any way. But in prejudice of our ministery, in hatred of our course, and too great a conceited love to their own devised way, they contemn and reject the judgement of both learned and godly men amongst us, as either blind, not having their eyes as yet opened, or put out again by the god of this world, if so be a man know 
Why they dare condemn men so much that know their way, and set themselves against them.  their way and will not join himself with them. For they do take for granted, that he which knoweth their way must needs know it for the way of the Lord; upon which false imagination, they do presumptuously censure, and dare boldly condemn men, which know the same, and either do speak or write against it; as men should, or else yield themselves, and give the cause.  
IX. That it is not lawful to join in prayer with any of us: that is, though they will pray for us, yet will they neither join us with them in their prayers, nor approve of our praying for them. What can they do more against, or less unto, a jew, Turk, and Papist? for these will they only pray for, and no more do they for us. If they hold any of us the children of God, than our Saviour hath taught them to join us with them in prayer, and to say Our Father with us.  
X. That Ministers may not celebrate marriage, nor bury the dead. This they say, but without Scripture.  
XI. That Ministers should only live of voluntary contribution, and not either of set stipends or tithes.  
This is against the wisdom of God, who allowed a settled maintenance under the Law: and there is nothing against it in the Gospel.  
XII. That our Churches ought to be razed down, and not to be employed to the true worship of God.  
The main reason for this assertion, is by making equal Paganism, and Antichristianisme, which being taken for granted, they do urge the Scriptures in the old Testament, uttered against the Heathen Temples, to raze down our Churches. But there is great difference between Antichristianisme, and Paganism; 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 truths of God. Paganism 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 keep possession for 
Note this.  the Lord in his creatures, which they did abuse to idolatry and false worship; and therefore there is more cause to purge them, holding the right which we have by the godly, before us in them, then to raze them, because the wicked did abuse them. But grant there be no difference, yet it must be proved that our Churches were built by Antichrist, before we pull them down: else all the Scriptures alleged are but misapplied.  
And thus much of this, and all other their Brownistical opinions, which I here have set down by themselves, to acquaint thee with them, that so thou mayst discern and judge of that their way by itself, and the difference between it, and all other Churches, which I wish thee to discern wisely, and judge of rightly. If they tell thee of a false Constitution, and false Ministers: will them to prove first their confused popular Government, and their own false ordination of Ministers. If they tell thee of corruptions, urge for that M. Whites testimony against them herein, and also the witness of George johnson, who herein 
If thou canst possibly, get his book.  is to be believed as a full jury 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 unnaturalness, such pride, cruelty, partial dealing such deceitful shift; such monstrous uncleannesses; such obstinacy and wilful unreformablenesse; such scorning of those that reprove them, laughing at, and reviling the party offended; such Popelike censuring and excommunicating, as, (observing all the particulars which he specifieth) look what they seem to condemn amongst us, as insupportable, they immeasurably therein exceed amongst themselves. Oh my friend, wilt thou so abhor thine own mother, for her wants & failings, as thou canst be content to embrace voluntarily a stranger, so full of such transgressions? unnatural and foolish: straight hearted are such, and not men of a tender conscience. If they do propound unto thee, the state and government 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 manner of governing. Let them, as men separated from all Churches, show their private differences from the same, and let them not object unto thee Corruptions, nor the constitution of the reformed Churches, as if that were their sole cause, as by their seven questions propounded, they make men believe: but will them to manage their own standing so from all Churches, else cease to hear them, and be not indirectly ●ead at unawares into their bypath and singular course from all other. See, I pray thee and consider.  
Before I conclude, one thing let me 
Johnson against jacob.  put you in mind of: when they say, we are no true Christians, and that we are a false Church: they use to say, in such a standing in such a state, as we are thus, and so. Where note well, that only respectively we are so, but not otherwise. By which course of respects, no calling might be good, no man honest, no● Church true, no person a Christian, none faithful nor in the way of life. But who do thus, (having love and charity in them) consider men so, only seeing the evils, and condemning men for corruptions; but not any way approving of their graces? This is not after God, who, when respectively he considered of a mi●● company, for some good, doth call all good, Numb. 23. 21. for some Saints, call all Saints, 1. Cor. 1. 1. But these men do condemn very godly men for some respect, externally considered, upon them not in them, nor from them. If we do consider godly men, and true Churches respectively, we are bound by God's example, by the practice of the Apostle, and by the Christian rule of charity, more readily to mark the good in them, to commend it, and approve them; the● to see things amiss only to condemns them, and all the goodness in them. Such as have charity without suspicion, and true unfeigned love with commiseration, cannot deal so unchristianly: 
The misery of these times.  but these graces are far to seek now: therefore do men on all hands judge of every thing perversely: this will they allow, and that again will they not like, humorously. That which may be justly well done without offence, there at will other be unjustly offended. Things doubtful men take sinisterly: yea they dare censure what they never saw. Condemn as ill, what they knew not: suspect where they have no cause: gainsay, where there ought to be no contradiction: partial to themselves, and rigorous towards other: Authority will rule thus and so: subjects will obey with exceptions: judgement from the word is not so much a Guide, as will and affection in too many are made Masters. These be ill days and contentious, and times unhappy, in which men either will do, that they will do of themselves, and dream of an ipse dixit: or else fall to humour parties (not simply receiving a love of the truth for the truths sake) and so come to partake, which doth but increase contention, till all come to confusion, except the Lord in his great mercy prevent the same, and that he do turn us all into a more moderate course, and there keep us: which I beseech him to grant for his fatherly mercy sake. Amen.  
Godly peace is a good possession: and the way measured by the rule of the golden mean, is the peaceable path: even that I do wish: which herein I aim at: and desire all to seek after. Even so, and no more: Wisdom with charity; patience with contentation; honour with humility will, by God's help, bring us all to unity.    
FINIS.   

CERTAIN POSITIONS HELD AND maintained by some godly Mini sters of the Gospel 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 from which whosoever wittingly and continually separateth himself, cutteth himself off from Christ, we doubt not but the indifferent Reader may be persuaded by these reasons following:  
First, we enjoy and join together in 
1 We have and join together in the use of the preaching of the Gospel, and administration of the Sacraments.  the use of those outward means, which God in his word hath ordained, for the gathering of an invisible Church. For proof whereof, we allege that the means which we use and enjoy have been effectual to the unfeigned conversion of many: as may appear both by the other fruits of faith that may be found amongst us, and by the martyrdom which sundry have endured, that were members of our Church, and had no other means of conversion, than such as we have. Yea even these men who judge so hardly of us now, are able to witness with us in this case, that if there be any true faith and sanctification in them (though it be much increased (as they think) since they left us) yet it was begun and bred in our assemblies.  
Secondly, if these places of the holy Scripture, Mat. 28. 18. 20. Eph. 4. 11. 14. be well examined, it will be found that the means which Christ ordained for the gathering of an invisible Church, are the very same which we enjoy, even the preaching of the Word, and the administration of the Sacraments. That which Henry Barrow saith against us in this point, page 160. of his Discovery, viz. that there is not any one thing among us either in order or administration, according to Christ's Testament, shall be hereafter disproved, when we shall come to justify our ministery of the Word and Sacraments, against their arguments or objections whatsoever.  
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 having these means, may yet (by the word) be evicted not to have been the true Church. The Papists indeed brag of these means, but without cause: for the doctrine of faith is not preached amongst them, but oppugned, and consequently they cannot have the true Sacraments which are seals of that righteousness which is by faith. 2. The Scripture every where speaketh of the preaching of the Word, and the administration of the Sacraments, as of privileges peculiar unto the church of God 
a Rom. 3. 1. 2. & 9 1. Psal. 147. 19 20. . So while the jews only were the Church, these privileges were restrained to them, and never made common to the Gentiles, till (the partition wall being broken down) 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 be the reason whereby the Gentiles were moved to join themselves unto the true Church, because there (& no where else) the ministry of the word was to be found 
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 Apology thereof, and those articles of religion which were agreed upon in the Convocation house in the year of our Lord 1562. (whereunto also every Minister in the land is by law bound to subscribe, so far forth as they concern the doctrine of faith and of the Sacraments) do prove this evidently: for how shall we better judge of the faith which our Church professeth then by such evidences? Many Papists and Atheists are in our land (we grant) and many ignorant and wicked men beside, who make not so clear and holy a profession of the true faith as they should; but that our Church accounteth any one for her child or member, who either denieth Christ, or professeth any other way to salvation, than faith which worketh by love, or who doth not profess this faith in some measure, that do we confidently deny. Now this reason also hath force sufficient to prove us the 
Which is enough to prove a true Church.  true Church. For as true faith in Christ is that which giveth the life and being to such as are effectually called, and so become members of the invisible and elect Church; so the profession of true faith is that which giveth life and being unto a visible Church. Upon this profession we find many have been incorporated into the visible Church, and admitted to the privileges thereof, even by the Apostles themselves, (Act. 8. 37. 38. & 16. 31. 32. & 8. 12.) Yea even Simon Magus though he neither had faith nor the spirit of God, yet because he made profession of faith, was judged a member of the visible Church, and baptized (Act. 8. 13.) So the Church of Pergamus though it had grosser defects and corruptions in it then we have any, yet because it kept the name of Christ and denied not his faith, was still called the Church of God, Revel. 2. 12. 15.  
The description of a Church which they give in the 67. page of their collection of letters and conferences, viz. that it is a company of faithful people that truly worship Christ and readily obey him; is utterly untrue, if it be understood (as needs it must) of the visible Church. For if every one that the Church may account a visible member be truly faithful; how is our Saviour to be understood when he compareth the Church, or the ministery 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 devil doth as busily sow tars, as the Son of man doth good wheat? (Matth. 13. 37. 39) How shall that difference stand which the Scripture maketh (1. Sam. 16. 7. Act. 15. 7. 8.) betwixt the Lord's judgement and the judgement of man, if men may not account any to be members of the Church by their outward appearance and profession, unless they know them to have true faith, which thing the Lords eye only is able to discern?  
Thirdly, we hold and teach, & maintain 
3 We hold and teach all truths fundamental.  against all Heretics and adversaries, every part & article of God's holy truth, which is fundamental, and such as without the knowledge and believing whereof there is no salvation. Our Confessions, Catechisms, Articles of religion published and approved of in our Church, may persuade all indifferent men of this. Yet was not H. Barrow ashamed to write in the tenth page of his Discovery; That all the laws of God, both of the first and second Table are here broken, and rejected both of the Ecclesiastical and Civil estate, and of every particular person in both; all things being innovated in both, according to the lusts and pleasures of men, the law and word of God being quite rejected and cast aside. And in the 212. page of their refutation of Master Gyfford, they have these words: We hold that you have poisoned all the fountains of sincere doctrine, and perverted the whole Testament, and turned away the practice thereof, by your damnable false Expositions, yea that you teach not one point sincerely. And in the 162. page of his Discovery, They are made so contrary one 
A lying Spirit.  unto another, as it is an impossible thing to find two of them of one mind, yea or any one of them constant in that he affirmeth: they know not the doctrines even of the beginnings of Christ. Add hereunto Henry Barrows words in the 12. and 13. pages of their collections of letters and conferences.  
We will not give any answer to these speeches, but only desire the Christian Reader to consider, whether ever God's 
Reader consider well, and the Lord give thee understanding to discern of spirits.  Spirit taught any to write so slanderously, not only against a whole nation (the conversion whereof they pretend to seek) but against the blessed truth of God: and how unlikely it is, that they should be in the right way, whose chief 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 we not hold all the same books of Canonical Scripture which they themselves hold? Do we not reject out of the Canon of the Scripture, all which themselves account Apocryphal? Have they any translation of holy Scriptures besides ours? Do they themselves believe or reach otherwise in the article of the holy Trinity, of justification, or predestination than we do? Hath every member of their assemblies received that spirit, whereby they are led into all truth, as H. Barrow, (pag. 167. of his Discovery) affirmeth? and is there not any one amongst us, that hath not quite rejected the whole word of God? not any one that knoweth the doctrines even of the beginnings of Christ? We know no better way to convince them in this, then by appealing thus unto their own conscience, which we are sure will take our part against them.  
Now this reason also is strong to 
Which none can do but the true Church.  prove us a true Church: for although the bare letter of the Scripture may be found amongst the jews, and Papists, and other Heretics; yet was there never any other people that held & maintained the true sense of the Scripture in all points fundamental, but only the Church of God; whereunto only this title belongeth, to be the pillar & ground of truth, 1. Tim. 3. 15. Wherein we desire 
Note this.  the Reader to consider, that a people may be the true Church, though they know not, nor hold not every 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 Discovery) 
Then is not he, nor his followers, the true Church and people of God, for they maintain errors amongst themselves obstinately, and do grossly speak untruths against us, now God's Spirit is not lying. 1. joh.  that, to the people of God and every one of them, God hath given his holy sanctifying Spirit, to open unto them, and to lead them into all truth. Whereby it is evident, that he would have none to be accounted the people and Church of God, who either know not, or practise not every truth contained in the Scriptures. In which opinion, see (I pray you) how many gross and dangerous errors are contained. First, that to every inferior member in the Church, there is as much revealed, as to the Pastors and chief members; whereas the Apostle affirmeth (Rom. 12. 3. Ephes. 4. 7. 16. Colos. 2. 19) that the holy Ghost is given to every member of the body of Christ, not equally, but proportionally, as the place which it occupieth in the body doth require. Secondly, that the promise mentioned, joh. 16. 13. was made to every 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 err, & so neither were the Corinthians rightly called the Church of God, when they judged corruptly 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 Apostolical function, they could not err) yet knew but in part, and in many things were subject to error: 1. Cor. 13. 9 Another strange opinion is maintained in the 156. and 157. pages of their Discovery, viz. That every truth contained 
An error full gross, with slanders and lies.  in the Scripture is fundamental. For although we affirm not (as he there slandereth us) that some part of the Scripture is more holy, more authentical, or more true than other; yet doubt we not to say, that some parts are of more use and more necessary for men to know, than other some. Else why doth the holy Ghost give special commendation to some parts more than he doth to other, as a Song of Songs? Why 
Cant. 1. 1. 2. Tim. 2. 11. Titus 3. 8.  doth he use special Art in setting down some parts rather than in other? as Psalm. 111. and 112. and 119? Why doth he (as it were) make proclamations, and solemn Oyesses before some, and not before other? as Mark. 4. 3. 1. Tim. 1. 15. and 4. 9 And although we do not hold (as they falseslie charge us 
Still false accusations.  in the forenamed pages of their Discovery) that some parts of the holy Scripture are of small moment, superficial, needless, and of no necessity, and such as may be altered and violated without any prejudice and danger to the soul; and much less that a man, who hath obstinately continued in the transgression of some parts, and openly taught the same unto others, may be undoubtedly saved, though he die without repentance. But on the contrary we believe and teach, that there is no part of holy Scripture, which every Christian is not necessarily bound to seek, and desire the knowledge of, so far forth as in him lieth; yet dare we not call every truth fundamental; that is, such as if it be not known and obeyed, the whole religion and faith of the Church must needs fall to the ground. For we make no question, but that both the penitent Thief that was crucified with Christ, and the Eunuch, even then, when he was baptized by Philip, were in the state of salvation, though they could not choose but be ignorant of many truths in religion.  
The only fundamental truth in religion is this: That jesus Christ the son of God, who took our nature of the Virgin Mary, is our only and all sufficient Saviour.  
For first, they that receive this truth are the people of God and in the state of salvation; they that receive it not, cannot possibly be saved, Matth. 16. 18. Mark. 16. 16. 1. joh. 4. 2. Coll. 2. 7. Secondly, there is no other point of religion necessary otherwise, then as it tendeth necessarily to the bringing us unto, or confirming us in the assurance of this one truth, joh. 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 upon the foundation of the Prophets and Apostles; his meaning is, not to call every thing contained in their writings the foundation of the Church, but that this foundation which we have spoken of is there to be found, and hath witness from thence; and that all the writings and doctrine of the Apostles and Prophets do bend unto, stay, and rest upon this one truth, as the walls in the building do upon the chief corner stone.  
Lastly, all the known Churches in the 
All reformed Churches give testimony unto us.  world acknowledge our Church for their sister; and give unto us the right hand of fellowship. This H. Barrow and john Greenwood deny in the 14. page of their Refutation: but they name not any one Church that maketh question of us. Indeed some of them affirm that we want some parts of the discipline, which we have not yet (as they think) so thoroughly received, as we should have done: but whether we were the true Church or no, never was there yet any reformed Church that made question. Yet are they well acquainted, by our books, by the report of such as have traveled from hence, and sundry other ways, with our doctrine, and Liturgi●● Neither do they only forbear to show their dislike to us, or are content to preserve society with us (which happily through human infirmity they might do upon sinister respects, though they approved not of us in their judgement) but they do also hold and teach, that what people soever hath so much as we have, is the true Church, though their wants be as great, as ours are judged to be.  
Now when we allege for ourselves 
Which strongly argueth that we be the true Church.  the testimony of the Churches, we do not thereby (as these men fond conclude in that 14. page of their Refutation) make the words of men the foundation of our Church, nor do we use this as our only or chief defence whereby we seek to approve ourselves, either unto the Lord, or to the consciences of his people: but such an argument we hold this to be, as in the due place, hath much force in it, and as God himself hath sanctified for a principal help in the deciding of controversies in this kind. The Apostles use to allege it as a matter of comfort to them whom they writ unto, that the Churches of Christ do salute them, (Rom. 16. 16. 1. Pet. 5. 13.) that they were famous, and had the testimony and good report of the Churches (Rom. 16. 19 1. Thes. 1. 7. 8. 3. joh. 6. 2. Cor. 8. 18. 19 23. 24.) S. Paul, though he received not his calling either from men, or by men (Gal. 1. 1.) nor was any whit inferior to the chief Apostles; (2. Cor. 11. 5.) yet doth he allege for the credit of his ministery, that three chief Apostles approved him, and gave to him the right hand of fellowship: (Gal. 2. 9) yea he sought also their approbation, and feared that without it, he should have run in vain (Gal. 2. 2.) And which is yet more, he seeketh to win commendation and credit even to those orders, which he by his Apostolical authority might have established, by the example and judgement of other Churches. (1. Cor. 7. 17. and 11. 15. and 14. 33. & 16. 1.) If these Churches, that were planted by the Apostles themselves, might take comfort in the good opinion that other Churches had of them, may not we much more? If the ministery of Paul and the orders he prescribed to the Church received further credit with the people of God, by the approbation of other Churches; shall not the testimony of all other reformed Churches give some credit to the ministery and orders of the Church now?  
The doctrine & word of God, though (to speak properly) it receiveth authority only from itself, and the Spirit of God; yet hath it ever been the rather received by men, for the testimony that the Church hath given unto it. So our Saviour saith, that Wisdom is justified of her children. (Mat. 11. 19) And although he affirmeth that he receiveth not the record of man, (joh. 5. 34.) yet in respect of the salvation and good of men, he judged it necessary that john Baptist should give testimony unto him. (joh. 1. 7. 8. and 5. 33. 34.) Now if this one thing furthered the damnation of the unbelieving jews, that they would not hear nor receive Christ, though testimony were given unto him, by one whom they knew to be sent of God; shall not this 
Great pride is it and obstinacy, to d●spise the voice of all the Churches of God in the world.  further the condemnation of these men, that they refuse to hear and receive us, though we be commended to them by the testimony of so many Churches? Some cases there are wherein we are commanded to seek for the judgement of other Churches, and to account it as the judgement of God. Else, why did the Church at Antioch in a question that could not be debated at home, seek to the Church at jerusalem for help; specially seeing they had two such excellent men with them, as Paul and Barnabas, whose judgement they might safely have trusted unto? (Acts 15. 2.) Saith our Saviour to any particular congregation of the faithful in our own land, that Whatsoever they bind on earth, shall be bound in heaven? (Mat. 18. 18.) and saith he it not also to the Churches of other nations? Shall he be accounted as a Heathen or Publican that will not regard the judgement and censure of that particular congregation whereof he is a member; and shall not they much more 
Matth. 18. 17. Those of the separation to be held of us as Heathen and Publicans.  be so accounted, that despise the judgement of all the Churches? Must the spirit of the Prophets be subject to the Prophets amongst whom they live? (1. Cor. 14. 32.) and must not both people and Prophets of a particular Church be subject to the judgement of all the Prophets and Churches in the world?  
The ability to try and discern the spirits and doctrines of such Teachers as arise in the Church, is such a gift, as the true Church never wanted, (1. joh. 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 necessary to the salvation of men as this is, viz. What people is to be accounted the true Church of God. If God hath given his Church power to judge and pronounce of a particular man, that he is in the state of salvation, and that so infallibly, that he hath promised to ratify in heaven the judgement which the Church in this case shall give upon earth, (Mat. 18. 18.) hath he not much more made his Church able to discern and pronounce of a congregation or people, that it is a true visible Church, which is a matter of no such difficulty as the other?  
So that (to conclude) though these men make so light account of the judgement and testimony of other Churches, as if the word of God had come out from them, or unto them only (1. Cor. 14. 36.) or, as if they themselves were better able to judge of us, than all the godly learned in the world beside; yet do we take much comfort and assurance from hence that we are the true Church of God. 
The first objection against the whole body of our Church, that it was not rightly constituted.   
The first thing they object against the whole body of our Church, and of our parish assemblies is this: That it was not gathered by such means 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 discovery) all this people were in one day with the blast of Queen Elizabeth's trumpet, of ignorant Papists, and gross idolaters made faithful Christians, and true professors. And in the 3. page of that Epistle to the Reader, which they have prefixed to their refutation of M. Gyfford, they have these words: Where such profane multitudes were all immediately from public idolatry, at one instant received, 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 Gospel going before, or orderly joining together in the faith, there being no voluntary or particular confession of their own faith and duties made or required of any: who can say that these Churches were ever rightly gathered or built according to the rules of Christ's Testament?  
To all that they thus object against 
But this cannot warrant their separation.  our first gathering, this answer we give:  
First, that we might lawfully be accounted a true Church, though it could 
Because the knowledge of this is not necessarily required to be stood upon.  not appear that we were at the first rightly gathered. For even as the Disciples might be well assured of Christ's bodily presence amongst them, when they saw and felt him (joh. 20. 19 28.) though they could not have discerned which way or how he could possibly come in; so may we esteem them a true Church, of whose present profession and faith we are well assured; though we cannot see, by what means they were first gathered. Else may we still doubt whither Melchisedech, and the families of job, or Cornelius were true Churches and members of the Church; because we cannot find how they were first gathered and converted, neither indeed can we see by what commandment in God's word we are required to examine how they were gathered and made a Church: of whom we are now certainly persuaded that they were a Church. Nay we find good warrant in the Word to the contrary. For we read of many, who (having by that they heard and saw, perceived evidently that a people was the Church of God) did join themselves willingly unto them, without enquiring how they were gathered and converted: as Abraham to Melchisedech, Rahab to Israel, the Eunuch to Philip, the jailor to Paul & Silas.  
Secondly, we might be rightly gathered 
Secondly, because men may be brought otherwise to the outward profession, then by the means which are most ordinary.  to the society and fellowship of the visible Church, by other means than by the preaching of the Gospel: for proof whereof we allege, first their own judgement and opinion, (which, how unsound soever it be, yet hath it force enough to stop their mouths) namely, that men may be won to the true faith of Christ, not only extraordinarily, but even ordinarily also by other means, than the public and ministerial preaching of the Word. For if several members may be converted without this mean, may they not much rather without it be gathered together and made an assembly? Secondly, admit there were no other mean whereby a man could be sound converted, but only preaching, yet it is evident, that by some other means men may lawfully be brought to an outward profession, and so be made a visible Church. Many in the days of Christ believed, (that is, were prepared to hear and believe) and did also so follow him and profess themselves his Disciples, that no man could without sin have denied them to be members of the visible Church, who yet were not all drawn by his word, but some by his miracles (joh. 2. 23. 25) some by the report they heard of him (joh. 4. 39): some by the desire they had to be fed by him (joh. 6. 24. 26.) Since Kings became nursing Fathers, and Queens nursing Mothers to the Church, their laws have been means to bring men to the outward society of the Church; and the parable proveth, that men may be compelled to come (Luk. 14. 23.) Now as many hearing of the same of john Baptist and of Christ, came to them and so were converted by their preaching; so many that for fear of law were first brought to the Church, & outward profèssion of the truth, have been and are effectually converted by the ministery of the word. 
Thirdly, Our Church was gathered by such means as God appointed.   
Thirdly, our Church was gathered by the preaching of the word. For the first conversion of our land to the faith of Christ, was by preaching of the Gospel, as is manifest by the testimony of the best approved histories. Since that time many have from age to age been called by the same means: as by the ministery of Master Wickliff, and such like. For proof whereof this may serve, that in most of the King's days there have been some which have endured martyrdom for the truth. These secret ones did gather other secretly, so long as persecution continued; and showed themselves openly, when liberty was granted. In the days of King Edward great numbers were by preaching so effectually called, that in Queen Mary's reign many simple men and women were able to manifest the truth against the learnedst Papists, and to seal it with their blood. Besides them, there were sundry secret congregations in many parts of the land, all the days of Queen Mary, which gladly received and openly professed the Gospel, offered to them by public authority at her majesties entrance to the Crown. If it be said, that they ceased 
Objection.  to be the true Churches of Christ, because they joined themselves and became one body with such as were newly come (and that not of conscience but for fear only) from idolatry: We 
Answer.  answer, that they rather that had fallen from the Gospel in Queen Mary's days, were moved by Queen Elizabeth's proclamation to join themselves unto them that had stood faithfully all that while. Neither is it truly said of 
Another untruth of theirs  them, that in one day by the blast of her majesties trumpet at the beginning of her reign, all sorts of men were drawn to a profession of the Gospel, without any further means used. For before any were compelled to the profession of the Gospel, which was not till the Midsummer after her Majesty came to the Crown, there were not only many Commissioners sent into all the parts of the land, that might deface all the monuments of Idolatry, but sundry Preachers also (that in the days of Queen Mary had received approbation, and exercised their ministery in some of the best Reformed Churches beyond the seas) did by their doctrine both keep them (whom they found converted) in the profession of the truth, and called many others: Of which number we may reckon Master Knox, Lever, Gilbie, Samson, Whittinghan, Goodman and sundry others. And there are daily many added to the Church by no other means then by the ministery of the word preached. So that if this were a good reason against many other particular members or whole assemblies, yet can it not justify a separation from all, seeing we have many that by the preaching of the Word were converted and gathered.  
Fourthly, this being proved, that 
Fourthly Though the means used for the gathering of our Church, had not been sufficient for the first calling of a people to the saith, yet were they sufficient to recall the people that had fallen from the faith, which formerly they professed.  there was a true Church in this land before her majesties reign; the question must not be whether the means she used were the right means, for the first calling and converting a people to the faith; but whether she took not a lawful course for the recalling and reuniting of her subjects unto those true professors, whose fellowship they had forsaken. This was the course that jehosaphat took, (2. Chron. 17. 7. 9) who (to gather the Church who was decayed) sent Preachers into sundry parts of his Kingdom, and appointed Noble men to accompany and assist them, by countenancing their ministery, and compelling the people to hear them. This course also did josiah take, who having abolished idolatry, compelled all his subjects to the service of the true God, (2. Chron. 34. 33.) Thus did Asa use his authority in commanding judah to seek the Lord, and to do according to the law and the commandment, (2. Chron. 14. 4.) and threatening them with death that should refuse, (2. Chro. 15. 13) So did Ezechias by his proclamation, bring divers of Israel to jerusalem, who were before separated from the Church of God, (2. Chron. 30. 11, 12.)  
Fiftly, where as they say, that at the 
Fiftly, though the solemn covenant to renounce idolatry, and to cleave to the truth, be not absolutely necessary: yet was that also required and performed in our first gathering.  beginning of her majesties reign, the people should have been required by solemn oath and covenant to renounce idolatry, and profess faith and obedience to the Gospel, after the example of asa's reformation: We answer: first, that if it had been absolutely necessary to the being of a Church, that there should be such a solemn covenanting by oath to renounce idolatry, this course should have been taken in that reformation, which jehosaphat and josiah made as well as in that of Asa. Secondly, even as where that oath was taken, the people were God's true Church before the time of that oath and covenant: so may our people be. For the covenant made and the oath taken by Asa, we read, was made and taken in the 15. year of his reign (2. Chron. 15. 10. 12.) when yet his subjects were the true Church of God long before: 2. Chr. 14. 2. 4. 2. Chron. 15. 17. and 15. 9 Thirdly, there be divers Congregations in our land, which in the beginning of her majesties days, and since, have publicly professed their repentance for their former idolatry, and promised to embrace and obey the truth, as it is presently established, as in Coventry, Northampton, and some other places. Yea, we doubt not to affirm, that the whole land in the Parliament held in the first year of her majesties reign, did enter into a solemn covenant with the Lord, for renouncing of popery, and receiving the Gospel.  
The second thing they object against 
The second objection against the whole body of our Church is, that it useth a worship of God that is polluted, with the writings of men, as read stinted prayers, etc.  the whole body of our Assemblies, is this: That they communicate together in a false and idolatrous outward worship of God, which is polluted with the writings of men, viz. with read stinted prayers, homilies, catechisms, and such like; which in the 244. page of their refutation, they call the smoke of the bottomless pit.  
To this second objection we give this answer:  
First, it is evident by the word, that 
But this reason cannot warrant their separation, for First, stinted and set form of words is lawful in ordinary prayer.  the Church hath used, and might lawfully use in prayer and God's worship, a stinted and set form of words. For we find a form of blessing the people prescribed to the Priests, (Num. 6. 23, 24.) a form of confession to be used at the bringing of the first fruits to the Temple, prescribed to the people, (Deut. 26. 3. 15.) a Psalm appointed for the Priests and Levites to use every morning, (Psal. 22. 1. as Tremel. interpreteth, & the title of the Psal. showeth) another to be used every Sabbath day, (Psal. 92.) So in the thanksgiving used at the bringing home of the Ark, unto the place prepared for it by David, the Church tied themselves to the very words of the 105. and 96. Psalms, (as in 1. Chro. 16. 8. 36.) Neither would our Saviour have said to his Disciples, (Luk. 11. 2.) When you pray, say thus, Our Father which art in 〈…〉, if it had not been lawful for us in making our petitions unto God, to use those very words which are there prescribed. Now to that they object against 
Objection.  this, that we never read the Apostles did use this prescript form of words in prayer: We answer, that it is 
Answer.  absurd to reason negatively from examples of men, against that which God hath in his word so expressly either commanded or permitted: for we may as well reason thus: We do not read that the Apostles or the Church in their time did baptize infants, therefore infants were not then baptized: or thus; We do not read that the Apostles did pray either before or after they preached, therefore they did not: or thu●; Saint Paul did not marry nor take maintenance from the Corinthians, therefore he might not lawfully have done it. The most Psalms that David made, as they were committed to the Churchmusitions, that in singing them, were