THE RASING OF THE FOUNDATIONS of Brownism. WHEREIN, AGAINST ALL THE WRItings of the principal Masters of that sect, those chief conclusions in the next page, are, (amongst sundry other matters, worthy the Readers knowledge) purposely handled, and sound proved. ALSO THEIR CONTRARY ARGUMENTS AND Objections deliberately examined, and clearly refelled by the word of God. Isaiah cap. 57 ver. 21. There is no peace, saith my God, to the wicked. CONFIDITE. VICI MUDV. JOA. IO. VHI TVA MORS VICTORIA 1 COR 15. CONFERET CAPUT TW. GEN. 3. ERO MORSUS INFERAT TWS O●…. 13.. JESUS. CHRISTUS. Imprinted at London by john Windet, dwelling at Paul's wharf at the sign of the Cross keys, and are to be sold at the Rose in Paul's churchyard. 1588. The chief conclusions in this Book. 1 No man ought to departed the Communion, for any open unworthy ones resorting unto it. 2 A faithful Christian may keep himself free, from the pollution of the known wicked, at the Sacrament, and yet not separate himself. And how. 3 Open notorious offenders, not separated from a congregation of Christ, do not thereupon unsanctify the same, so as to make it no Church of Christ. 4 It may be a true Church of God, that hath in it diverse corruptions, both in doctrine and practice. 5 The Church of England is not more unsound, than diverse undoubted Churches have been, from which no separation was counseled. 6 No man ought to separate himself from the Church of England, for the defects and corruptions that are therein. 7 By faith only visible Churches have their account and being in Christ. 8 Discipline is not of the essence or being of a Church. To the right worshipful his very loving cousin. M. Thomas Hussey Esquire, all increase of Christian knowledge, zeal and worship. AS I have made you a beholder, & used your name in my first conflict with this kind of men (loving cousin) so in my proceeding, and to the very end (which God shall give when he seethe it good) I trust, I may be bold, to continue the same course. Wherefore now again I return, presenting unto you, not glovers matters, in any of those points plainly and professedly, which then were between us: but the general and great heads of that schism, wherein he was first overtaken: and that specially between Browne (the famous achbuylder of such ruinous foundations) and me: though others also are not omitted where opportunity is offered. For so have these matters, upon the occasion of the Admonition, grown somewhat large at length, as now appeareth. By my former writing I had stirred (as it seemeth) the hornets nest. By this (I hope) I shall either drive them in again, or else take away their stings, so as they shall seldomer hurt any. Those 8. conclusions, wherewith you see I front the adversary, are as so many Canons, to beat down (through the power of God) the paper walls of his proud bulwark. The silly defences that he maketh at every assault, & entering of his breaches, you shall judge yourself, in this book, coming as it were to the very sight and view of the several actions. It may be, you have already heard somewhat, of the course and behaviour of this people. For though their full swarm and store be (as it is most likely) in London, and the parts near adjoining: yet have they sparsed of their companies into several parts of the Realm, and namely, into the West, almost to the uttermost borders thereof. For which cause, (me thinks) I have reason yet so much the more to be confirmed in this choice of my dedication, sith so, the rather, as by your hand and means, this benefit of discovering their iniquity, and making known their poison, may more readily be communicated unto many in those parts. And as you are now in the service of your prince, esteemed a worthy man to have the leading & training of so many, to be prepared for the defence of your country and of this land, against the bodily enemy, so may that favour be manifoldly greater, which the king of kings shall in this service vouchsafe you, by making you moreover, as an upholder and deriver of these defences of his truth, into those weak parts of your country. Whereinto such undermining adversaries have entered, & carried away many souls from the common means of their salvation: namely the preaching of the Gospel, which is called of the Apostle, the power of God unto Salvation, Rom. 1.17. to all that believe. And thus also, if in the mids of your weapons (as it were) you shall allot your times likewise, to the preparing & attaining skill, weapons, and strength to fight the Lords battles against your spiritual adversaries, happy & happy again shall you be. Your diligence, & watchfulness in the service of your God and Queen in this life, shall find rest & perpetual peace & quietness hereafter. Yea your renown increasing here on earth, shallbe much more abundantly increased, so as no earthly pen can describe it, namely, when the king of glory shall set a crown upon your head. Think on these things (most loving cousin) as I doubt not you do, and propound that worthy captain Cornelius unto yourself, as a companion to walk with, or at least, as an example to imitate. And let that which others take for a reason to hold them back, be a double spur unto you in this case: Namely the general contrary practice of the multitude. Remember that he, that could not lie, hath said it, Narrow is the way that leadeth to life, and few there be that find it. And, Strive to enter in at the narrow gate. A word to the wise is sufficient. 2. Pet. 3.1. And hereby I hope I shall but stir up your pure mind (as the Apostle speaketh) which is already forwardly running in this race. Nevertheless, I have counted it my duty, always, and by all good occasions, to put you in remembrance of these things. For your wealth and good estate both of body and mind, are of near and dear account and price with me, as the Lord knoweth: to whose gracious guiding and protection, I most humbly commend you, and all yours. From London, the 12. of the sixth month. Your worships even in all the duties of a loving kinsman, S. B. ¶ To the Christian Reader, The spirit of truth, and of wisdom in sobriety through Christ jesus. ALthough (Beloved) the judgement and practice of some men of special account in the Church of God, have to this day held this impression in me, that I esteem the captains and ancient bearers of this schism, unworthy the honour of any set conflict, and public confutation: yet is it come to pass (by the providence of the only wise God) that I have been, part after part, and one occasion pulling on another, drawn (as it were) by head and shoulders through the deep of this business. And the labour now accomplished, I am so far from repenting, that I am in good assurance, through the mercy God, of a twofold benefit to arise thereby: the one is, of stopping that violent stream of seducing, wherein daily such numbers of the younger and weaker sort of Christians are carried out of our assemblies: principally because the zeal of such, being greater than their knowledge, becometh an apt prey and booty, for the instruments of deceit to practise upon. And this agreeth with the exhortation of the Church, Cantic. 2.15. when she sayeth: Take us the foxes, the little foxes, corrupting the vines, whilst our vines bring forth the first grape. the other benefit is, that hereby those impure mouths shall be dashed, that heretofore in their malicious defence of corruptions, have made no conscience, to cloth all those, that have dutifully urged the proceeding of our church unto perfection, in one livery, with these schismatical spirits, that so they might purchase unto them, both from magistrate and common people equal hatred and avoidance. This book shall by the grace of God, testify unto all that make any conscience to discern truth from lies, that there is as much difference betwixt those, whom they in their bitterness, would thus match together, as is between that child, that in tender affection, reproveth and laboureth the reforming of his mother, whom he seethe by her undiscreet behaviour, to become a reproach among women: and him that under pretence of the hate of her uncomely behaviour, should pluck out her bowels, and forsake her In this my travail, I have cared, as much as I could, to husband the time unto the reader, and therefore have both cut off many idle discourses (which the adversary would have drawn me into) and also have so sounded the matters that I have dealt with, by all the writings, printed or otherwise, that are probably vouched theirs, as that, I hope, the godly spirit shall find me no trifler, but such a serious and sincere disputer as the weight of the cause hath required. I was (I grant) in comparison of others, as a woman of too weak a constitution to conceive and bring forth any such child: but the Lord hath had his way & purpose herein. And as (I protest before the Lord & his holy angels) with much fear and trembling, I have from the beginning applied myself unto this work: so yet in the doing thereof (through the mercifulness of my God) I have been assisted with much comfort, and great assurance, even in some things, that seemed at the first, so in wrapped, by Satan, with so many intricate folds & knittings, as could hardly or never by me (for I shame not to acknowledge my weakness herein) be brought to any clear trial and expedite dissolution. Of mine adversaries I rather know the nature than the number. Although (as it hath been observed) sundry among them, from time to time, have laboured to be leaders, and so upon the spur of emulation have galloped as hard as they could: yet without all question, there is none among them that can justly take the garland from Rob. Browne. That this schism may worthily take the name of Browne. His writings do forejudge the cause against all his competitors. And albeit new masters are risen among them, that now, in a fresh hot mood, condemn his coldness and colourable dealing, and that worthily: yet they must, even Barow and Greenwood, with the rest, acknowledge him the shop of their store, and the steel of their strength: for arguments, objections and shifts, to colour, and (if it were possible) to uphold their crazy cause withal. Let them not disdain (therefore) that he should bear the name, as the father of that family and brood, which, of late years in a quarrel for the Discipline, have made that rend in the assemblies of England. But some will object, that these that I name, agree not among themselves: and therefore cannot be accounted of one family. I am not ignorant, that they are at odds between themselves, but yet so, as that neither party will join member-like with our Churches in the word and Sacraments. In doctrine I know they differ, but diversity of practice was cause thereof. Barow and Greenewood nakedly discovered their profession, and are prisoners. Browne cunningly counterfeiteth conformity, & dissembleth with his own soul, for liberty. They fully believing, the Church of England to be no Church of God, but utterly to be avoided in all things, as his writings have taught them, made conscience to separate themselves at all points, accordingly. He, though he have contrived that cup, whereby he hath thus transformed them, as into beasts, yet himself taking better delight in human shapes, liketh not to enter with them into their lot. Hence cometh that grudge, quarrel and heartburning among them. They expostulate with him as a coward, and one that shrinketh in the wetting. He again nippeth them for their eagerness, in running before their old master, and thereby obscuring his light, as though the truth (forsooth) had first been revealed by them. It seemeth, they would not hear a sermon, to gain their liberty. But it is manifest, that he to redeem trouble, hath learned to apply himself to all times, places, and persons. Now in this their jar, many strange paradoxes and gross absurdities have passed between them: arguing both sides to have trusted in their strength, and therefore to have been destitute of the spirit of truth to guide their pens. Barow and Greenwood deny, As appeareth in a writing that came from Brownes' hand of this matter. that our preachers do preach the word, and that they do, or can beget faith. They say, The wicked have no word of God, no graces of GOD, no spiritual or sanctified graces, that they do no good, that they may not teach, testify, preach or counsel any word of GOD, any religion or duty of religion. That they have no kind of promise nor blessing: and that there is no Communion to be had with them in spiritual graces. They deny faith to come necessarily, by the word of GOD: and say, It may be begotten without any promise of the word. Being demanded, what faith doth believe: They answer: God, without any consideration of his word and promise. Likewise being asked, how they came by their faith, it seemeth they answered, as it pleased God: namely, by his spirit: but not acknowledging the outward means. Some of them grant, our preachers beget faith or belief of the word, but not the faith of Christ. He proveth it not the faith of Christ, because it hath not good works: And that also he proveth full wisely (forsooth) because they have evil works; Which he specifieth to be Idolatry, Rebellion and Bondage. They say, our ministers bring a new Gospel. That the law in their mouths, and the sacrifices or presumptuous ministery of Korah, Dathan and Abiram are alike. And they make no better account of our Parish meetings, than of the meetings at the groves and hill altars. O woeful men, and drunken with the wine of their own heady conceits. Browne again, for fear all these reproaches should light upon him, because he cometh into our Churches, minseth the matter every where, See further pag. 135. with these ill stamped distinctions, Of the better, and worser sort of our preachers: (wherein he leaves his meaning doubtful still,) and of joining with us in the common graces, both worldly and spiritual, but not as in one body, and covenant of the Church. O mocker: Let the Lord judge thy hypocrisy, for no man can sound it. Concerning the disputation of both parties in this matter if I be asked my judgement, this must I say: Browne hath sufficiently overthrown the main assertions of his young masters, as he calleth them, in proving our preachers to have a calling, because they bring the word: that they preach the word, because they beget faith: For examples: in him and themselves they have done it, ergo, etc. And that, The knowledge of reformation and discovery of Church corruptions came first to them by their preaching, ergo, etc. And as they number up all the evils they can find in the doctrine and practice of our preachers, to prove they can do no good, nor beget faith: he contrariwise by a full flood of their true doctrine, and good fruits (whereof he maketh a copious catalogue) worthily quencheth the furious flame of their slanderous tongues. Also by the sitting of the Scribes and Pharisees in Moses chair, and the commandment of hearing them, he very sufficiently proveth that wicked men may preach God's word, and being in such office, charge and calling, aught to be heard. The cavils they make against these things, are such, as show them wilfully to stop their ears, lest the sound of truth should smite their hearts. In these points I testify, that Browne hath well confuted their fury. But if one for Barow and Greenwood should say these words unto Browne, Though they have well deserved to be thus quited and convinced for their folly, yet not at your hands: I know not what he might well reply: for I am sure, if they had been so well advised, as to have pressed him through all their controversy, with his own books & writings, they must needs have made him as mute as any fish. And I doubt not, but the Reader shall be fully persuaded hereof, before he come at the end of this book. For as for Browne, the masterworkeman of all their mad building, notwithstanding that in this place, upon this present occasion, there want not further matter to decipher him: who maketh his religion always proportionable to his own humour and necessity: and so hath ever used, to propound his own last, to make all his disciples shoes by: yet will I refer the reader to the gathering of the proof of these things, out of other places in this book: & specially (amongst the rest) where I lay open his honest and well meaning subscription. Only I will produce a testimony or two of master Harrisons, who in his life time was bewitched by Browne, to his evident undoing, partly, by fleeing with him into the low Countries, and partly, by stretching his purse so wide, to the printing of his book. In a certain letter he writeth to one of London thus, concerning the division that fell among Browne and them beyond the seas. In deed the Lord hath made a breach amongst us, for our sins have made us unworthy to bear his great and worthy cause. M. B. hath cast us off, and that with the open manifesting of so many and so notable treacheries, as I abhor to tell, and if I should declare them, you could not believe me. Which because this sheet and many more would not suffice to rehearse, I will meddle with no particular thing, to declare it. Only this I testify unto you, I am well able to prove, that Cain dealt not so ill with his brother Abel, as he hath dealt with me. Again towards the end of that letter, he writeth thus. Also I would admonish you to take heed how you adventure yourself to be a mean, to spread abroad any of that parties books, except it were more tending to the glory of God than it is. For in the first book there is manifold heresy: and the other upon the 23. of Matthew, is a pattern of all lewd frantic disorder, whose have eyes to see it. And I do not doubt but that the Lord will yet drive him on to worse and worse, seeing he hath so notably fallen from him. Give not yourself over to be abused: the Lord open your eyes, and give you grace to take profit by my writing, even as I do give it with a well meaning mind to do you good. Also in his treatise upon the 122. Psalm, he imputeth to Browne, a leaning to Antichristian pride and bitterness. Me think these testimonies from such a man as I have named, should set such a brand of shame upon his forehead, as that every man should abhor the sight of him, whilst he continueth so to be like himself. And here perhaps the most of his sect will answer that they do indeed acknowledge such things in him, and therefore do also worthily shun him for a slidebacke. O, but why do they not withal, forsake the whole course, which God hath so cursed? yea, upon the which, he hath set from the beginning, so leageable a print of horrible success? not only in the outward things thereof, which were indeed (of itself) too weak an argument, but also in the inward ruins and downfall of judgement, to the daily corrupting of sound doctrine, even from worse to worse, as I have showed. Which being a proper and infallible note, that God signeth the ways of the wicked withal, to be discerned, argueth all outward misprospering, which accompany it, to carry likewise the same stamp of God's displeasure upon them. O that you would be wise therefore in time, and learn understanding, ere it be too late. Solomon saith, Pro. 10.11. The mouth of the righteous is a well spring of life: but violence covereth the mouth of the wicked. 1. Pet. 4.14.15.16. And Peter saith, If any man suffer as a Christian, let him not be ashamed, but let him glorify God in this behalf. But withal he chargeth us to look to it, that none of us suffer as a murderer, or as a thief, or an evil doer, or as a busy body in other men's matters. If God have made it a happy condition, to be persecuted for righteousness sake, then followeth it contrarily, to be a cursed, and desperate condition, to suffer imprisonment, loss of goods, or life, for disordered ways, such as the word of God cannot warrant. If any think that by applying this to the Brownists, I shall beg the question, to him (I hope) shall the reading of this book, give proof enough, to free me from all suspect of such unjust presumption. The Lord for his great mercy grant, that all of us in the Church of England, from the highest, unto the lowest, to whom the hearing of this controversy shall come, may not only be directed in judgement, to the attaining of the truth herein, but withal (likewise) deeply pricked at the hearts (as the rather put in mind by the scourge of this schism) to search out our sins, and humbly power out our souls for them, before the throne of mercy: if so be, the Lord will yet hear us, for this, and remove our iniquities from before his presence; and so the plagues which he hath devised against us for the same. For our many and strange sins, do procure many and strange judgements (whereof this is not the least) to break in amongst us. Yea the Lord for his great mercy, grant our Magistrates sincere hearts, still to purge the Church of all offences, our ministers skilful boldness, to do the message of God as becometh them, every private man, humility, to the diligent attendance of the word: and the whole body of this Church, a joyful growth, and going forward to the fullness of Christ, that so all enemies mouths may be stopped, and the mighty name of jehovah be magnified over all. Amen. Come Lord jesus: come quickly. Faults in the print. Pag. 4. line 7 for rites, read remembrance. pag. 22. li. 31 read importunity. pag. 36 li. 18. one sense. pag. 37 li. 16 such loud. li. 20. force of it. pag 51. li. 14. dastardlike. pag. 63. li. 6. are to show. pag. 66. li. 10. no use. pag. 114. li. 31. wrester. pag. 115. li. 13. thought and sickness. The doubts and objections of a certain disciple of Robert Brownes, wherein, being urged to come to Church, the said party desired first to be resolved. ACcording to Christian duty, I require you in God's behalf, that you will resolve me of these doubts following, by good evident proof and warrant out of the word, as it is your duty to do. For, where as in doubts that may arise concerning any thing in the book of common prayer, the preface annexed to the same book, by permission of her Majesty, not only giveth all men free liberty, but willeth them to demand the resolution of such doubts, of the Bishop of the Diocese, or of the pastor of the parish. I therefore, for the quieting of my conscience, do desire to be resolved, for he that doth any thing in religion with doubt of conscience, is condemned, Rom. 14.23. because he doth it not of faith: for whatsoever is not of faith is sin, and the reward of sin is death. Set down in writing your proofs, by evident Scriptures out of God's word, that I may examine them by other Scriptures, and use no sophistical reasons, nor vain philosophy, for I am forewarned by the holy Ghost, that we be not deceived by such. Among the rest, I will at this time, deal with you, but with two things: the one is, the want of government and discipline, according to the rule of God's word. And the other is, the abuse and pollution of the Sacrament of the Lords Supper, for want of discipline according to God's word. Let us make trial of the true government and discipline of the Church of God, according to Christ's commandment, to put it in use. Matth. 18.15.16.17. verses. First, to tell my neighbour his fault charitably, between him and me alone, and so forth, by admonitions, if he be obstinate, then by excommunication, by the consent of the Church, and all to call him to repentance, and amendment of life: and we see, that neither you, nor we, can put this in use in your Church assembly, as God hath commanded. But on the contrary, you must have sworn men, after the institution of the Papists, First to go tell the Bishop, or some of his hirelings, or Courtkeepers, & they without admonishion, will alone excommunicate, and for money will resolve by the cannon law of the Papists, before we see repentance, and amendment of life. Thus I see the commandment of God rejected and broken, through their traditions, which is sin. And also for the Lords Sacrament of the Supper, trial should be made by the government of the Church, of a sanctified people, & so to be a communion of Saints, & so worthy receivers, by trial of their faith and repentance, and by the rule of God's word: the other refused for their wicked life, until they repent, and amend their lives. But in your assemblies or Church, from 16. or 18. years old, or upward, all are compelled by law to come, though he be a covetous person, a proud person, a drunkard, a defrauder of right, or oppressor, or blasphemer, which in contempt of God, in his life, and manners, maketh but a tush or a light matter of sin, and of God's judgement for sin: of which sort, are the greatest number in your parish, besides railers, and liars and such like. And now I demand, whether Christians are to join, and partake as one body with them in the Sacrament, being unreformed, yea, or no. Seeing we are forbidden to eat with such, or to have fellowship with them, by the commandment of the holy Ghost, unless it be in worldly affairs. For proof, Read these Scriptures. 1. Cor. 59, 10, 11, 12, 13.2. Thes 3.14.6.2. Tim 3.1, 2, 3, 4, 5. Rom. 16.17, 18. Ephe. 5.7.8.1. Thes. 5 21.22. Answer me (as I have said) by the word of God only, and alone. without the judgement of man, for I can not be resolved thereby, they are so contrary one to an other. ¶ An Answer resolutorie to the doubts and objections aforesaid. THREE points you put down unto me, whereunto you require mine answer. First, is a comparison of the true government of the Church with ours. The second is of disorders that fall out, at the ministration of the Lords supper. The third is your question drawn from the two former points. 1 To the first I grant you, that you say, thus far: as namely that we cannot redress faults so fully as is to be wished. 2 To the second, it is untrue that you say, the law compelleth all above xvi years old (without any exception) to communicate: for the law intendeth a worthiness, as may appear, by providing censures for the unworthy. Again, it is untrue, that you charge us to make a confuse mingling with open offenders without discerning: for both we may, and do debar those that are notoriously known to be in life offensive: and do both inquire, and are ready to receive any just and probable information, against whom-soever in our charge that walk inordinately. Yea, inform you us duly, of those sinners, which you say our Parish is so full of, and you shall not find them I trust to disquiet you at the lords table. If you say, we cannot perform this so thoroughly as by an Eldership, than I grant so much of your second point also. 3 here-hence you ask: whether Christians are to join, and partake as one body, with them in the Sacrament, being unreformed. I answer that in respect of outward joining and partaking we may, and ought not to withdraw ourselves, for the presence of the wicked. My reasons are these: first, because the presence of the wicked hindereth not the celebration of the riter of Christ, nor the communicating of his body and blood to the faithful ones. I prove that thus, if the presence of the wicked should hinder the action, we must grant that their presence doth it, either in respect of itself simply: or else in respect of us that so judge and esteem of them. Now, that the very presence itself of the wicked hindereth not, it is clear, by the story of the institution of the Supper by our Lord jesus himself: who would not have suffered that wicked judas to have been present at the celebrating of the feast, if the very presence of a wicked man could have deprived the rest of the benefit of the action. Besides, this point should cause us continually to doubt in the action, because there may be some hypocrite, & unworthy receiver always amongst us, and yet his sins so secretly carried, as the Church cannot detect him. But I suppose you will say, that the presence of the wicked hindereth the communion of the faithful, in respect of those faithful that see such amongst them as are unworthy communicants. I answer: First, if the making void the benefit of the Sacrament depend upon the knowledge that the faithful have of the unworthiness of some that are present, than you grant me thus much, that as many of the faithful, as are not privy to such presence, so many do sound enjoy the benefit of the Sacrament. Now then let us see, how it cometh that the rest should be deprived. That the presence of the un worthy, in respect of the knowledge and privity of some of the faithful there present, cannot any way hinder the action to them, I prove it thus: and putting the case by yourself, I say particularly you yourself (if otherwise in Christ you come worthy) cannot be damnified by another in that a&ion. For this sentence is perpetual and universal. Ezech. 18.20. The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself. You will ask me, but if I see one there, that I esteem unworthy, how can I outwardly join with him, and not be partaker with his sin? I answer, first, our esteeming of any unworthy, cometh either by hearsay, or our own certain knowledge. That which cometh by hearsay, is to be believed no further than the credit and competency of the witnesses do reach. If they have been truly reported, or ourselves have known any thing by them, than no doubt (if we have walked wisely and faithfully) we have also proceeded by admonitions so far with them, as that it is sufficiently known, we hate their sin. This (at least) is come to pass, that howsoever it fall out with them. Which course if you shall observe, is there any more required at the hands of you a particular member? and if you have thus walked towards them in the uprightness of our conscience, doing the duties of a particular member, to your fellow members, how can the presence of any unworthy one which you see there, hinder the benefit of the communion unto you? For, the righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon himself. If you object that we have not an Eldership, and that therefore you cannot proceed by admonition in such sort as is appointed by the word: I answer, that hindereth not, but that you may so far sufficiently) make known your hatred to sin in whomsoever, as may testify against, and give evident check to the profane presumption of any unworthy ones, in your knowledge. Neither are you herein to fear joining with such, (which you do not) because they presume to the Lords table at the same time that you come. For the action is spiritual, and the joining spiritual, by one faith in Christ jesus. Which faith as you have in common only with the faithful, so are you incorporated unto jesus Christ only with the faithful. The rest may be said to be at the Communion, but yet are none of the Communion, according as S. Paul saith, 1. Cor. 11.22. They eat and drink their own damnation. But you will say, as touching the outward & sensible joining I am not to be excused. Yes, your former protesting against their sin doth clear the matter to the full peace of your conscience, inasmuch as there is from the Lord no further power granted to any particular member. But it seemeth by your quotations, you will deny this to be true. And because the places mention separating & shunning the company of inordinate brethren, you will gather from thence to separate yourself from the Communion, if you espy any unworthy ones there. Indeed if you prove that every particular member of a congregation hath this power, then have they far more than I have spoken of: but this willbe found a chief thing, wherein you have overshot yourself. By the scriptures that you quote, you say it maybe proved, That we are forbidden to eat with such, or to have fellowship with them, unless it be in worldly affairs. Now if your exception of (worldly affairs) be well gathered, than this is it you would say, That those places of scripture do prove, that we are directly forbidden to eat, or outwardly join with them at the Lords table. I have considered the places, and am sorry to see you so mis-taught. I would you had drawn one argument out of your 6. places, that I might quickly have seen your building. I am Persuaded, if you had heard the places but read unto you, without the perverse wresting of others, you would have understood them more truly than now ye have applied them. I return them therefore again to your better consideration, protesting unto you in the fear of the Lord, that if you examine them in the humility of your heart, with a simple desire of the truth, you will see and testify, that without great wrong doing to the word of grace, you cannot conclude from those places, that either we are forbidden the outward joining at the lords table, or else have liberty given us in worldly affairs (as you term it) to use familiar conversation with inordinate brethren. For it is most certain & evident that in all those places (read them who will) the precept and admonition of the Apostle is concerning private conversation and behaviour towards inordinate professors: there being not a syllable set down touching our dealings in public Churches meetings & exercises. But here although your evidence have thus failed, it willbe required perhaps at my hands, that I set down some profess to the contrary, to the overthrow of this your opinion, & to make my last argument the stronger: which was, that a particular member hath no further to deal in this case than by process of admonition. 1. Remember that the church is the body of christ, Ephe. 1.22.23.1. Cor. 12. Ephe 4.15.16. Col. 2.19. Rom. 12.4.5.6.7.8. who is the head there of. This body also consisteth of many members having distinct offices & placing: which body as also every member thereof, receive from the head life & increase, but so as that they be not sundered & distracted, but set together by joints & seams with love. Now if the church be thus reckoned the body in respect of the head whereunto it groweth, & the particular members, be members of the same body in respect that they grow & continued in it, & serve unto the use to the whole, as members do in a natural body, consider what followeth, & how absurd it is that you say, That a particular member may separate itself from the whole, in consideration of some unworthy and unclean parts. Is it meet, that, because some (yea, let it be that the most) of the members of a body be broken, lamed, or diseased, the rest that are sound should forsake the unity of the body? were it not to destroy the whole? & (in stead of strengthening the whole against the infection of those parts) were not that to conspire against the whole, & utterly disable it to withstand the contagion of the parts? for take away knitting together of the members, and is not then the body destroyed? whereas on the contrary, if the sound members continue in a bodily unity, though some parts be long time sick, there is possibility of their recovery: yea though they should not, yet may the body live though with some inconvenience of their maim or blemish. But if you say (they being corrupt & not separate may else infect me) and herein seem to ground yourself upon that place to the Corinthians. Know you not, that a little leaven leaveneth the whole lumps? I answer, the Apostle doth there urge them to the excommunicating of the incestuous person, but stirreth no man to departed from the Church, no not in case of so secure a negligence as the Corinthians had committed. It is one thing, that we being humbled and afflicted at the dangerous examples of evil members amongst us, must labour to separat them, for the better health of the whole body: (and this in deed is the purpose of S. Paul to teach the Corinthians in that place) but it is far another thing to say as you mean, That all the sound members must separate themselves, if the unsound remain unseparated: and of this the Apostle there giveth no inkling, which certainly had been necessary, if the danger to every particular member should be altogether such as you pretend. For whereas you understand the comparison of the leaven to be such, as that the remaining of unsound members in the Church, should be accounted of as great force to infect the whole Church, as the leaven in leavening a whole lump, The likeness is in quality, not in equality. you are greatly deceived. For those two things in that case, are compared in likeness of nature, not in there equality of effecting. Like as you should say, the conversation of two or three righteous men converteth a whole company, even as a little salt savoureth a whole pot full of liquor: we know it were a truth that you should speak, but if I should thereof gather that you make those two causes of equal force, in respect of their matter, to work their effect, should I not do you great wrong? No doubt I should. For the liquor never faileth to be seasoned of the salt, but it is commonly tried that the greatest number of a company remaineth wicked still, notwithstanding the righteous. Such also, if you mark it, is the similitude of the leaven: for the effect of it followeth necessarily in the mass of meal: but it is not of such necessity that in a whole congregation all become unsanctified for some. Let the Church at Corinth be an example hereof. If the whole congregation had been infected, and so unsanctified, through the remaining of that wicked man amongst them, would the Apostle (think you) have still entitled them, The Church of God, 1. Cor. 1.1. and sanctified once in Christ jesus? there had been no reason in it. What then (will some say) to what end did the Apostle put them in mind of the effect of leaven, when he challenged them for their negligence? even to the end that they being put in mind of the resemblance that is between the nature of leaven, & the wicked, in that both are disposed to infect that which is near them, might have more care to use all the means that God hath put into their hands to avoid the danger. For as the remaining with the godly tendeth to the reforming of the wicked: so the remaining with the wicked, tendeth to the deforming of the godly, yet doth neither of both fall out always necessarily, especially upon a whole company or congregation. Therefore, Out of the places quoted before. seeing a Church is as the body of Christ, and the same body consisteth also of many members, every of which is so to exercise the office of his place, as that all may concur to the conservation and increasing of the whole unto a perfect body, it followeth necessarily, that no true member ought to separate itself, for any cause, so long as there is life in the body, and abiding with the head. For I trust you will not say that the remaining of a known wicked one doth ipso facto extingish life in the body, and separate the same from the head Christ. Neither may you think to avoid me by objecting, that you separate not yourself from the body by going from one congregation to another, in that every faithful congregation, in respect that Christ is the head thereof, hath this same resemblance of a body. For if that be a good reason, than Paul said not well to the Corinthians, that, 1. Cor. 1.12.13. to addict themselves so severally to diverse teachers of the same Gospel, tendeth to the parting of Christ. We know well they all held Christ the foundation (under which teacher soever, they professed it) yet in that, some chose Paul with neglect of the other Apostles, some Apollo, others Cephas, and others held Christ, without esteeming the means of teachers, they were justly charged to be in danger of schism, whilst they so continued. How then can they be excused, that forsaking the congregation, whereunto through the providence of God, by their dwelling, they are gathered and joined, do consort themselves with some others, as the affection of their special liking leadeth them. How can they (I say) be excused for being guilty of parting Christ? To conclude therefore (for this time) since it is (as I hope) plainly proved. First, That the presence or remaining of the unworthy in a Congregation, cannot keep back the benefit of Christ from the faithful of the same. Secondly, That particular members have from the Lord no further power & authority in case of offences than by admonition: and that their chief regard must be, by unity to provide for the continuance of the whole congregation, which in this case is considered as the body of Christ. Thirdly, That the practising and proceeding of particular members, beyond the limits of admonition, as namely for some offences, to departed from one Congregation (where the reason of their dwelling requireth them to be) and join themselves to another, breedeth schism, and division of Christ. It followeth of the first point, that you may join with us: and of the two latter, that you ought not to departed from us of this Congregation, unless you will show yourself to be a rebellious member to the body, and be found guilty of dividing Christ. Of which things now I beseech you, by the mercies of God, to have a due consideration. A second Answer or Rejoinder to Brownes reply for the doubts and objections of his Disciple. WHat desire I have W. F. to withdraw you from error, and to bring you to the truth, as the Lord who searcheth the heart, knoweth at full, so no man that seeth these my willing labours taken in the behalf thereof, can with any charity doubt of it. And though I have now less hope than I had (seeing you without all judgement to discern the spirit of error and arrogancy, which is so nakedly seen in the framer of your reply) yet, as by the testimony of two or three witnesses, so shall my love of your salvation, be made manifest by this my coming again unto you. So much therefore at the least, through the goodness of God, I shall gain: if there come more, I shall receive it as advantage, & praise his most holy name for all. Bear with me if I follow not your teacher's humour in answering, for (if there were nothing else) my time is more precious unto me. 1 Upon my grant, that in our Churches we cannot redress faults so fully as is to be wished, he gathereth six heresies, for errors soundeth not full enough in his lavish mouth, but because they are without all demonstration, no man is bound to believe him. 2 Whereas you said, The law compelleth all to communicate that are above sixteen years old: I answered, The law intendeth a worthiness, & yielded this reason, because it provideth censures for the unworthy. Your leader saith, I falsify the question, & the laws. For the question, let that be judged by others. And in that he chargeth the laws to enforce a confuse mingling, with what face can he do it? A liar hath need of a good memory. If he remember the 2.3.4. pages of that brainless answer to master Cartwrights letter, where amongst others of like nature, are these words: We know that the laws do punish all outward gross wickedness, or suffer it to be punished, as namely idolatry, etc. and if there be any vice unpunishable by the law, The laws enforce not a confusion at the Lords supper. yet the laws do suffer either the Church, or every householder or governor, to correct (so it be not against law) such as are under their charge. Again. Also for the discipline, in gathering the worthy from the unworthy, the law appointeth it, Pag. 4. and giveth leave to make exception, both in public judgement, and in Churches, against unworthy persons: as against drunkenness, fightings, murder, adulteries, stealth slanders, etc. and yet also do give liberty to the Church to use their own discipline. Let him now look who is his adversary in this. Whereas I bid you inform us of inordinate walkers that we may remove them, he saith: We must first have an order of discipline established. If he mean by an order of discipline, some kind of order of discipline to debar the unworthy, than it cannot be denied, but we have an order for it, as the answerer to master Cartwright, in the words afore rehearsed, in behalf of the laws, acknowledgeth: if he would not be so shortly taken, but have his words understood of that only ordering of discipline which the word of God setteth out, then as I reverence that for the only and unchangeable ordinance of the almighty, so find I none a greater adversary thereunto than he: nay than you all, if you all be of that judgement he is that wrote your reply. For (besides other things that I will not now enter into) whereas I acknowledge that in our Church, though we have some ability to withstand open profanations, yet that the governing by an Eldership is far to be preferred for the expectation of a happy success: he openeth his mouth as an enemy, but with much falsehood and folly. First he saith, I make an Eldership, a part of your second point, leaving out discipline. I said before, we have use of the discipline to remove the inordinate, only this I granted withal, that if you should object, that we have not so good use of it, as if it were ordered by an Eldership, myself would join with you in that point. Now if he had but so good use of his understanding, as we have of this discipline, he would have discerned, that I added this only to prevent such an objection from you, and not that I thrust it into your second point, as to make it a part thereof. Secondly he saith, by Elders we mean Aldermen, as that we seek no other but by civil power and authority to force the unruly. Whereunto if I should answer he was mad, I should favour him much, in moving pity for him: and if it be not taken so, both friends and enemies, A discovery of Brownes Discipline. must needs set a harder sentence upon him. Again, he taketh it not necessary, but superstitious, to stand upon the choosing of Elders, as the state of our Church now standeth: and in stead thereof, he supplieth, that the forward of every Parish put forth themselves by visiting, counseling, withdrawing, comforting &c. to perform the business. Wherein he gratifieth the enemies of discipline with this, that the form of Church government is changeable. Besides, let the wise consider, whither that be not apparently a confused course, wherein every one that lusteth may govern. He supposeth, considering the times, that an agreement were better than a choice. As though there can be obedience, and so agreement, where those that govern are not chosen. His consideration of the times warranteth no man to run before he be called. He giveth another reason: that rather God may have the praise in provoking and calling them, than man in choosing them. This I perceive is Brownes' Anarchy, and thus I overthrow it. Whatsoever course of obedience tendeth more or rather to the praise of God than another, that same is always to be preferred before the other. But he saith, that for men to put forth themselves to execute discipline, tendeth rather to the praise of God, then if they be chosen: Therefore we must conclude, (if he say true) that to offer ourselves, is always to be preferred in this case before choosing and so it shall follow by consequence, that the order of ordaining set down by the spirit of God, is not the best course of all others. Also when as it is hereby intended, that the forward professors, upon their own inward motions and feelings, shall thus take upon them to be Elders, and the others must so acknowledge them, it followeth thereupon connexively, that these inward motions and feelings must be holden warrant enough, both for themselves to take upon them Church-callings as also to bind other men's consciences to obey them. For if this testimony of their feeling, be not an authentical warrant to the conscience, how shall either parties walk in faith? Rom. 14.2.3. So than if this be not to lead us into the lake of anabaptistical revelations, I know not what can be. But he proceedeth saying: As for the names of Elders and other ceremonies in ordaining, seeing they are made mockeries and matters of persecution, I judge it superstition to make them unchangeable. As the names of things are not too stiffly to be stood upon, so I doubt whether the mockeries and persecution you mean, be cause enough to alter these. Howbeit whatsoever may be granted in such respects for the names, and some other outward circumstances, Act. 13.2.3. Act. 14.2.3. 1. Tim. 3.2.3.4.5.6.7. Compar. with titus 1.5. 1. Tim. 3.8.9. compa. with Act. 6.5. as things not essential, yet touching the order of ordaining by choice, for as much as that is the wisdom of the word, and necessary to the avoiding of confusion, such respects can have no force at all against it. In that he calleth this sticking to the ordaining of Elders, superstition, I would but have given it to his rashness, save that he addeth, that it is to make in force the Popish Sacrament of orders. Which bewrayeth him for a wicked betrayer of God's truth, in that he yieldeth the hard urging of the holy ordinance of God, to give maintenance or force, to the lewd and brainsick imaginations of man. I surcease to prosecute the absurdities of these assertions more curiously, as annoyed with the stench that floweth from such Gangraenes: only, if he shall be your leader in this point also, as in others, then both you and your fellow disciples, must now at length leave to move any more quarrels about the calling of our ministers. For you hear that no solemn nor set order in their calling is necessary: yea he telleth you in plain words: That the obedience of the worthy unto them, is a calling by man, and the agreement of the wisest is a choosing. I call you to witness of this his frank gift, lest hereafter he would revoke it. 4 My answer to your question he saith is dark, doubtful, shifting, untrue, and cavilling. The three last let him take to himself, my conscience is clear: in whatsoever seemeth dark or doubtful, I am ready, That Christians may partake in the Sacrament with wicked ones, and not be defiled with their sin. yea desirous to give as good address, as the reasonable reader shall require. Your question was in this sort propounded, Whether Christians may join and partake as one body in the Sacrament with wicked ones? Whereby I conceived your judgement to be this, that if there be any at the Sacrament that you know to be unworthy, you ought not then to communicate, but go away, as fearing lest you could not communicate, but be partaker of their sins. To this I answered as deliberately and plainly as I could, and so as may easily appear, I allow, no other joining with such, then as their presence and eating at the same table may be called a joining. Which I prove we may and aught to sustain, not securely and carelessly (as he taketh me) but with this condition understood (if we cannot remove them) which I supposed my whole drift and reasons following must needs have made you perfect in. So my first reason is, not as he hath shaped it, but thus: if the presence of the wicked cannot hinder the celebrating of the remembrance of Christ, nor the effectual communicating of his body and blood to the faithful ones, them may we (having faith,) effectually communicate notwithstanding their presence. But the first is true, therefore the latter followeth. here-hence he gathereth many absurdities and gross errors, with bringing in Traitors, infidels, Turks, Popes to the communion. But he misrekoned in three points which caused him to err in the sum. First, in that he understandeth me to speak of a careless communicating, which he could not have done, if the Lord had not smitten him with blindness, sith I afterwards plainly declare what duties hath been done of us before communicating: The second, what I answer to your question concerning duties of us, that is to say particular members, to do in this case, he receiveth as though I spoke of the body of the congregation, how it should be carried & ordered in the Sacraments. The third, he putteth an impossible case, as though Infidels, Turks, Popes, remaining such, should come to our communion. In all which you may see him full of that same vain Philosophy, and Sophistical cavilling, which you feared to find in your answer. Such is the stuff of his third page, mingled with the most odious comparisons and spiteful collections that his heart could devise. 5 But here if he say, I have then pared the question, & made it more particular than it was propounded. I answer, it was most expedient, & for your better instruction to understand, and so to use your question as it might best fit, and be applied to the particular members of a congregation, and so of our Parish, whereof by your dwelling you should be a member. Besides, to have understood it of a whole congregation, I had no reason, because I could not suspect you doubted my judgement in that, to wit, whether a Church ought to debar the known wicked from the communion: especially (howsoever you might doubt) he that replied, had no reason at all to doubt it, seeing what high account I made of the ordinance of God in that behalf. Again, consider the business is with you, you I say, who dwelling in our Parish do most unkindly (as we take it) separate yourself from us. On the other side you suppose you have cause so to do, till you can be resolved of some things, whereat your conscience sticketh. You choose to declare your grievances by writing. In your writing you complain of lack of order amongst us to discern of the communicants, and there-hence you require to be answered. Wither it be lawful for Christians to join in the Sacraments with unreformed ones. Whereby, who seethe not, that you propound the case for yourself, as though if there can be a course showed, whereby a careful Christian may settle his conscience to communicate, although some wicked ones be present, and partake in the signs with us, that then you would be content to join with us, or else not. Thus taking the question (whether best for your instruction or no, I now refer it to the judgement of all men:) I answered unto it (I hope) clearly, I am sure sincerely. Whereunto if this your leader would have replied with like affection to do you good, he must have done it, taking the question in the same sense. Else if he had nothing to say to the question so taken, what needed this prodigal expense of time? when as he might in a word, have only admonished, that I mistook the question, and so an end. Now (to stop up these starting holes) know you, that if in the question, you mean by the word, Christians, the whole body of a Church or congregation: I answer that they ought to discern of the unworthy, and separate them to the uttermost of their power: and that by how much the more they are negligent in this duty, by so much the greater is their sin. So that herein I suppose, you and I differ not in judgement. On the other side, if the word, Christians, be taken (as I understood it) for particular members of a congregation, as you one, and I another, in this congregation or Parish, then do I answer, as before I did, which was this in effect, That we may and aught to communicate, and not go away, The plain sense of the question. or withdraw ourselves from the lords Table, though we see some that we know to be notorious offenders, at the same time partake in the signs with us. This was proved by the argument a little above rehearsed, namely, because those wicked cannot hinder the celebrating of the remembrance of Christ, nor the communicating of his body and blood to us that come with faith. My reason for that is this. If the presence of the wicked should hinder us, that must it do, either simply in itself, or else in respect of us that know them to be wicked: but neither of those ways can we be hindered by them, and therefore not at all. That the presence of the wicked in itself hindereth not, I showed in a word, as a thing which needed no great proof. And that it hindereth not in respect of us that know them (if we have borne ourselves wisely and charitably towards them by process of admonition which I understood to be such as our Saviour appointeth) I prove, Matth. 18.15.16.17. first by a perpetual Cannon out of Ezechiel. Secondly, from the bounds and limits of a particular members duty in this behalf. And here in deed we grow to the issue of that whole controversy. I say, a particular member ought to admonish, and at length to tell the Church, but not to withdraw himself, though the Church should not separate the same unworthy one. You I perceive hold the contrary, namely that a particular member ought to withdraw and go away from the congregation in such a case. How this point is debated, cometh hereafter to be spoken of. Here I will stay a little to take away what he bringeth of any show, against so much of mine as I lately rehearsed. The presence of the wicked in itself doth not hurt us. 6 Touching my distribution of presence simply, and in respect of our knowledge, by which I prove the unworthy cannot hinder the effectual communicating of the worthy, let the godly wise judge, whether I have altered or shifted away the question, or he rather, (bearing therein a brand of God's judgement) understood not what he read. Pag. 4. If you doubt what I mean by the presence of the wicked. I understand not their presence as bystanders or lookers on, but as receivers at the same time of the Sacramental signs of the body & blood of Christ: and this my example of judas could not but teach you. Your leader confesseth that judas eat the passover, but was not at the new institution of the communion. If it did much concern the business in hand, I would nothing fear to have him my adversary in it, but that part of my division, as I did not there, so I will not here insist upon, because it is of both sides confessed, that the presence of the wicked in itself, The presence of the wicked in respect of our knowledge of them hindereth not. hindereth nothing. The other part is, that their presence hindereth not, in respect of our knowledge of them. Your answer is, it hindereth in respect of our knowing and communicating with them, as though I also had not granted a kind of outward joining and communicating. Pag. 5. Your replier saith, this is sin, but he bringeth not one argument to prove it. In deed if I should so join with an unworthy one in the Sacrament, as approving him thereby to be a lively and sound member of the body, I should sin in calling evil good, otherwise it can be no sin unto me, to me (I say) that have performed those duties of reforming or removing him, which Christ commandeth, and so I would have you understand me in all places. Which if you do (as you had no other cause, if you had weighed my whole answer together) you shall find a large acquittance for the cavils at the place of Ezechiel, and many other debts, which your replier demandeth at my hands. Pag. 6. Now for proof that this communicating is no sin unto me at all, I will show you: first, that it is not the sin of allowing him for a sound member that is unsound: and secondly, that there is no other sin in it. For the first, I reason thus. If I approve him for a sound member, neither in the sight of GOD, nor to his own conscience, neither in the knowledge and judgement of the Church, then can it no way be said, I approve him. But I do it not by any those ways, and therefore not at all. That I do it not in the sight of God, it is manifest, for he beholdeth the heart, & therefore knoweth that I do not so allow him. Again, That I do not allow him for ● worthy member. that I do it not neither to his own conscience or in the knowledge and judgement of the Church, my former proceeding by the commanded course of admonition, hath abundantly cleared it. Pag. 7. If you infer, that in this sort also I may go to Mass, if I will, you are wide. For the question is of the behaviour of a member in that body, whereof it is a member, and not in a strange body, whereof it is no member. And so it followeth not, that because I hold myself bound to keep the unity of that living body, (whereof I am a member) even with some inconvenience of sickness and unsound parts, that therefore I may as well join myself to a strange body, and so become a member of Satan. Yet this is your great leaders Sophistry. The reason why thus I communicate. If you yet insist, urging me with the outward action communicating, I answer, I do that, not as a thing of mine own head, or which I might at my choice refrain, but as a duty necessarily enjoined me of God by his providence through my being and placing there, and justly required of me, by the Church or spiritual body, through that same enforcing law of the coherence, and being together of the parts and members, which is the express ordinance of God, as (amongst other places) the fourth of the Epistle to the Ephesians from the first verse, to the end of the sixteen, and Philippians 2.4. Hebrews 10.25. jud. 19 do notoriously prove it. So that unless I hold the congregation (whereof I am) now disannulled, and become no Church of Christ, for the not separating an unworthy member (which is anabaptistical heresy) I cannot voluntarily either absent myself from their assemblies to holy exercises, Ephes. 4.3. Ver. 15.16. 1. Cor. 1.12.13. Heb. 10.25. jud. 19 or yet departed away being come together, without breach of the bond of peace, sundering the cement of love, impairing the growth of the body of Christ, and incurring the guilt of schism and division. And thus much for the former of my two points, namely, that my communicating in such sort as is said, is not the sin of calling evil good, or an unsounde member sound. Now that I sin not at all in it, I prove it as in my former answer, That there is no sin in this manner communicating. because I have performed the duties of a private man, or particular member, and beyond which I am commanded nothing of the Lord, nothing I say, in this course of duty: for I exclude not hereby our prayers, mourning or whatsoever tendeth to his recovery: but I exclude both our private excommunicating of him, as you do in this reply, as also our own sundering and separating from the congregation for his cause, which is the thing in question between us. Whereas I say that by our proceeding by such course, as I presuppose every wise Christian to have walked in, towards the offending brethren, this (at the least) shall come to pass by it, that it be sufficiently known, we hate their sin: an upright heart must needs understand, by that clause, (at least) an implying of some better benefit and fruit of our labours, as in reforming or removing him, which (being most wished of us if we enjoy not, yet the other never failing us (when we cannot attain to the chiefest) must likewise content us. Was there then any reason, or came it from the leading of a good spirit, Pag. 6. to refer that to the parts of duty (as granting thereby some further duties left undone) which in open evidence pointeth at more excellent effects or fruits of our labours intended by us. Truly I doubt whether any learned Papist, would so foolishly have cavilled for his credit sake. The like shameless cavilling is also in the beginning of his 7. page. 8 But he saith, Pag. 7, If the Church be established and refuse to debar him, whom they confess to be so wicked and unreformed, all are made wicked by our complaining. Now if he had said: If the Church be established, and do not debar him, etc., I had then good cause given to have made here his answer, as also if in stead of these words (all are made wicked by our complaining) he had said, that Church or spiritual body is now thereby dissolved & separated from their knitting unto Christ. For if he mean not so, he can never conclude against me, that particular members may departed their assemblies: and if he do mean so, you shall hear what I say to it hereafter. 9 In saying the action of communicating is spiritual, I exclude not all kind of outward joining, but show the essential joining to be spiritual by faith, wherein the wicked cannot come near us. As for the outward joining such as it is, I have proved it before, both dutiful & void of the infection of their sin: yet still he urgeth, that I warrant him to be a companion or brother in Christ, by communicating with him. I deny that as before. If you ask how then I should be brought to communicate with him in any sort. How it cometh to pass that I thus communicate. I answer, the Church requireth my presence as a member, I by the bond of coherence, participate with the whole, in the holy action. By so doing it falleth out in consequence, that I participate in the signs with that unworthy one, because he is unseparated. Now (if you mark) I do not partake with him at all, by my very act of communicating, but only in as much as I communicate with the Church, which being simply and absolutely a duty (as before proved) cannot be controlled, neither aught to be pretermitted for that which hath no true appearance of evil in it (I mean in the eyes of those that have learned to judge righteous judgement) And that it hath not so much as just appearance of evil in it, unto such is showed already by the reasons given to prove, that there is no sin in this manner of communicating. 10 But he crieth, that in this wise I admit a division in the Communion. I hear his cry, wishing it had more sense, and less opportunity. An inward division he denieth not but there may be. Now what have I said, whereby he should find that outward division he speaketh of, when as I expressly acknowledge an outward joining. As for the ministers part, in delivering the signs to such a one, it doth not follow, because he delivereth them unto him, that he doth it to warrant his damnation, or of set purpose to further his destruction. For neither the delivering, nor the things delivered, but only his unworthy receiving, is cause of his own damnation. Neither is that knowledge if it be granted) that the minister hath of his unworthiness, a warrant to withhold the signs, if most voices have held him in, for that can he not do of himself: only therefore it remaineth, that he thus far also suffer him in the Sacrament, and wait for the time when the Lord shall either more fully reveal him, or graciously deliver the Church from the contagion of him. How the mininister may deliver the sacrament to one that he knoweth to be unworthy. In the mean time he teacheth him the sign, not as he is worthy or unworthy, but as he is yet undivided from them. He that thinketh these things can never fall out, even where discipline is best established, he hath little experience, and less judgement. 11 Whether I have grievously abused the place to the Corinth's, in that sort that I have alleged it, let the judgement be with the godly reader, as also whether your leader hath committed that, wherewith he chargeth me upon the same chapter. When he saith that Paul proveth it to be no Sacrament at all to the Corinth's, Answer to master C. pag 37. and not as I suppose it to be a Sacrament to some, and not to other some. The same spirit saith likewise in another place: Paul condemneth even the Supper and saith: this is not to eat the lords Supper. His drift is to deny against me, that any can have hope to partake and communicate comfortably and profitably with those, amongst whom any known wicked ones are admitted in this action, & therefore also he saith before in his reply, In his reply. pag. 5. that if there be any open breach of the covenant by any one known to the rest, the sacrament is of no force. Again he hath these words. The communion is not a division that is half good to the one part, and half bad to the other part, In his reply. pag. 4. but either wholly good, or wholly bad. Let not the reader believe, that I say or suppose it to be a Sacrament to some, and not to other some. I acknowledge both sorts to receive the sacrament, that is, the consecrated Elements, one to their comfort, but the other to their condemnation. And to leave other points that might here be examined, and to keep to the question, the strength of the two last quoted propositions, standeth upon that place to the Corinth's taken in such sense as he delivereth it. Let us therefore come to examine that whether it be gold or stubble. He saith, The sacrament not disannulled for the wickeds sake. Paul proveth it to be no sacrament at all to the Corinthians, by these two weighty arguments. First, that the form and institution of the Supper was violated by them all. 2 That so was the end and use And first to answer his literal abuse of Paul's words in the 20 verse, which is this. When ye come together in one, this is not to eat the lords Supper. Me think a learned divine should not be ignorant, that this is a kind of excessive negation very usual in the scriptures, and is therefore here, like as in all other such places, to be restrained within due regards of circumstances, and conferences of other scriptures, as within the natural intended lists, and necessary described compass of the holy Ghost that uttered them. For example, Gen. 32.28. the Lord said unto jacob, Thy name shall not from henceforth be called jacob, but Israel. Again, speaking by his Prophet, jere. 7.22. he saith: For I spoke not to your fathers, nor commanded them, when I brought them out of the land of Egypt, concerning burnt offerings and sacrifices. And Paul sayeth likewise in another place: 1, Cor. 1.17. Christ sent me not to baptize, but to preach the Gospel. Let these three suffice for the rest. Now we know, that jacob was called jacob afterward, but not only by that name. The Israelites were commanded burnt offerings and sacrifices, but so as chief to behold in them the Messiah to come. Also we know Paul did baptise, verse. 14.16. therefore when he sayeth, I was not sent to baptise he giveth us to understand, that the chief duty and charge of his Apostleship was to preach the Gospel, in comparison whereof, the baptizing he used was not to be spoken off. Now seeing the holy Ghost thus in other places, useth the like general negation, which must be so limited as I speak of, marvel not though in this place also, he deny that to be done by the Corinthians, which was not done as it should be, by many, or (perhaps) by the most of them. Now for the arguments which he forceth upon the Apostle, I say, he is too bold to snatch that which the Apostle never meant to give him, and that in two points. For neither doth the Apostle affirm, that the essential form of the institution was violated, nor yet that the foul abuses committed, were done by them all. The first I prove thus: When Paul had said, When you come together in one, this is not to eat the Lords Supper, immediately he showeth them the reason why: For (saith he) Every one in eating, taketh first his own Supper, and so one is hungry, but another drunken. Hear is nothing controlled touching the substantial form of the institution (which consisteth in the consecration and distribution of the bread and wine) but only the disorder that was among them in disposing of themselves and using it, against which he opposeth the repetition of the institution, as he had delivered the same unto them before, and that being done, in the 23.24.25. verses, he therehence deducteth that thing in the 26. verse, which he would afterwards, and doth apply to their reproof, even to the very end of the cause. Now, neither is that same thing any whit of the form of the institution, but only touching the use and end, whereunto they should have prepared and applied themselves in that action. Like as the most clear stroke of that sentence, plainly, and only soundeth in these words: For as often as you shall eat this bread, and drink this cup, you shall declare the Lords death until he come. The things in them disagreeable to this, and therefore to be blamed, he declareth to be, that there was of the rich of them, Verses 21.22.28. which respected chiefly to feast and feed their bellies in that coming together, and made no difference by their behaviour, between the holy Supper of our Lord, and civil banquetings. Now seeing the Apostle thus particularizeth these offences of the Corinthian communicants, and withal, specifieth nothing to be reproved in the Ministers, touching the form of the institution: who is he that dares believe this presumptuous spirit, who careth not what he faceth upon the word of God, to maintain whatsoever his corrupt brain hath once conceived? The second point which I said he snatcheth, is, that he avoucheth these abuses among the Corinthian Communicants, to have been committed by them all. Which thus I refel. To retain all the Apostle his traditions, even as he had delivered them to the Corinthians: and yet all those same Corinth, to transgress them in no less matter, then in celebrating the Lords Supper, are two things directly contrary. But the Apostle testifieth for them in the first, Verse. 1. therefore he chargeth them not with the latter. That he testifieth the first, appeareth, where he beginneth with this exhortation. Be ye followers of me, Verse. 2. even as I am of Christ, and immediately subjoineth, I praise you brethren that you remember all my things, and retain the traditions as I delivered them unto you. Whereby it is manifest, that the Apostle addressing himself to those points, whereof he was informed touching the unseemly behaviour that was among them at Prayer, and at the Lords Supper, first confirmeth the minds, and approveth the judgements of such brethren, as had sound upheld the truth in those things, and afterwards delivereth that, which the guilty should find themselves reproved in. 2. That some withstood that profane disorder, & polluted not themselves with the rest, That is, by the like evil behaviour. in their behaviour at the Lords Supper, it is necessarily inferred upon that Paul saith: Verse. 18. There were dissensions among them, even at their coming together at the Lords Supper. This is the first thing in that matter, whereof he showeth his dislike, but withal, confirmeth such as held the truth, affirming that greater matters than those, Verse. 19 yea, even heresies should grow among them, by which they should be so far from being damnified, that contrariwise, they should become more manifest & famous by them. And as the Apostle in this verse voideth these of the fear of that conclusion he had set down before, to wit, that they came together not with profit, but with hurt, pointing the same now directly to be applied to that part which gave the occasion of dissension. So likewise doth he thereby as manifestly declare, that he includeth not all the Corinth. in the reprehensions that follow. 3. If they were all alike in this offence, than were they all a disordered & wicked company, and so (in all men's eyes) ten times worse in every point of celebrating the Lords Supper, than the assemblies of England are, from which notwithstanding he laboureth thus with all his strength to draw & hold you. Now, if the Corinthian church was fallen wholly to be a gross disordered company, Pag. 3. of his reply. and your leader holdeth plainly, that open gross wickedness breaketh the covenant, it followeth that they had also broken the covenant, & so by flat consequence, could not be a Church of God, when Paul thus wrote unto them: which (me think) should be clearer than any candle, to make you see your leaders impudence: who blusheth not, by this means, to give the Apostle the lie to his teeth. 1. Cor. 1.2. Hence (as by the way) this may be deducted, which I advise you well to consider. The Corinthian Church more disordered in communicating, than the English assemblies. Either the Corinth Church was now no Church of God, nor brotherhood for faithful men to resort and keep them to, or else a Church of far greater disorder, in coming together to the Lords Table, then ours of England, & particularly of this congregation is, ought yet to be holden a Church of God, & brotherhood for faithful men to resort & keep unto. But the first is false, saith the same Apostle in the place last quoted, therefore the latter standeth firm, & cannot be denied of any that with the least indifferency compareth our communicating with theirs. For if you will object they had the right order of discipline, & so have not we that maketh them the greatlier in fault above us, as having more means in their hands, yet came shorter of a holy profession in outward behaviour than we, and so sealeth up my conclusion more surely to convince you. But I return again to my former purpose, I hope I have made it manifest, that neither the form of the institution was violated by the Corinthians, nor yet the abuses committed, were done by them all. And now I suppose it will not be hard to prove, that the most unworthy among them did also eat the outward sacrament. First, if those had not eaten the sacrament at all, they could not have been charged with eating the bread, and drinking the cup of the Lord unworthily, without discerning his body, Verse. 27.29. and so to their condemnation: But they are charged so: therefore we must needs grant they did eat it. The assumption is proved in the 30. verse, saying: For this cause many among you are weak and sick, and many sleep. Wherein the Apostle by these effects, leadeth them to acknowledge the cause, namely, their sin, such and so as he had propounded it in the 27. & 29. verses. Whereby behold, and if you will suffer the point of truth to pierce into your heart, cast out that furious spirit that saith: The Communion can not be good to one party, and bad to another, and acknowledge by this case of the Corinthians, that manifest indignities may be committed by some, and apparent unworthy ones may communicate with others (when they cannot be removed) and neither disannul the sacrament, nor yet infect or make guilty all the Communicants with their sin. Neither doth this place alone afford this instruction for you, jude. 4.7.8.10. but even that place of Jude also, where inveighing against such filthy professors, as whose gross sins could not be altogether secret in any Church, wheresoever they lived, yet doth he grant it might come to pass, Verse 12. that they should impudently thrust themselves into the Church feasts of charity (wherein also the Lords Supper then used to be celebrated) though so also they should be but as spots and stains therein. In the which place neither doth the Apostle once insinuate, that the action should thereby be disannulled unto them, nor all to be made wicked by their means in communicating: yea contrariwise implieth (to the comfort of the godly) that they might by prayer through the holy Ghost, in the circumspect observing one another, Verses 20.21.22.23. keep both themselves and others from the contagion of all such. Now I would wish you (W. F.) and all of your learning, to fix your eyes here a little in the meditating of these two places, and amongst other things bethink you, what was the cause, that neither Paul in consideration of that great disorder in the Church at Corinth, nor yet Jude in respect of those wicked ones, which he calleth spots in the Church feasts, 3. john. 9.10. no nor john (that I may touch you utterly to the quick) in testifying that Church to be ambitiously usurped upon, overweighed, and therefore corrupted in the discipline, do yet in the least syllable, directly, or indirectly, account those assemblies thoroughly leavened, or the covenant broken, or yet persuade any of them to withdraw from the rest, and to gather a part. And after you have diligently sought and considered, it may be you shall find no cause but this, namely, that the Apostles were as far from your leaders mind and judgement in this matter, as Heaven and Hell are distant and divided asunder. Now against his odious repetitions, and senseless collections, I oppose the plainness and simplicity of mine answers: but where I call our dealings by admonition and labouring for the Church censures, Pag. 8. a kind of protesting against the sin of the unworthy: he mistaketh me, as though I meant, an open excepting against them at the Lords table. 12 I say, there is no further power given to a particular member in proceeding against the unworthy, Pag. 9 That particular members can proceed no further than admonition. than by process of admonition. Your replier urgeth me with divers Scriptures, which he supposeth, warrant me some further proceeding. The first is. Give not that which is holy unto dogs. Inasmuch as this may be brought to Church assemblies, it belongeth to the practice of the whole jointly, not to a particular member severally, and alone, like as other precepts also of Church government. The second is, Matth. 18.18. Let him be unto thee as an heathen and publican, that is to say, when the Church hath for his sin separated him, for so his binding by the Church is set down in the next verse, with the efficacy thereof, to bridle the obstinate and stiffnecked. The third is, If an Angel from heaven, or Paul preach otherwise, hold him accursed. I hold him for a cursed instrument of Satan, and not a blessed servant of God, whosoever bringeth us another doctrine, than the Lord hath left us in his word: but what is this to the purpose in hand? His fourth and fifth places: Be not thou partaker of other men's sin, and follow not a multitude to do evil, Sect. 6.9. I have answered before, where I have showed how far, and in what sort, we may partake with the unworthy in the Sacrament, and have proved it to be without guilt of their sin. The like I answer to his other two places out of Timothy. He quoteth jerem. 1.17.18. If he meant that every private man should take upon him, as with jeremies' commission, either for the parts of his duty towards the Church, or the manner of carrying himself in his place, he seduceth you dangerously, for so every private man may publicly denounce the judgements of God against Princes, Ministers & people, & contend with them all, if they fail in their duty, yea, if they but judge them to fail in their duty (for I trow he will not ascribe to them such sure revelations, as had the Prophet) and so what should an Eldership do in the Church, yea or any other governors, when as if they proceed not according to my expectation in any thing, I, & so any private man may disannul their doings. If otherwise he cite the place but for the general doctrine that may therehence be derived unto all, namely, whatsoever the Lord commandeth any of us to do (be it a matter that seem never so dangerous & fearful to us) that we observe to do it to the uttermost, without fearing the faces of any: if (I say) he quote the place for this, let him know, that when he shall prove particular members of a Church to have received such a commandment from the Lord, as is here in question, than this place of the Prophet jere. shall make for his cause, in the mean time, I cannot but judge the man to talk very idly. Also if he do not as impertinently cite the 11. of the Revel. v. 4.5. it is because I lacked his treatise, In the Preface to the book of the lives of Christians. that might make that scripture plain & easy unto me, & which was promised now some 4. or 5. years ago, in a certain book, the title whereof is thus stoutly subscribed: By me Robert Browne. 13 An Apostle (saith he) is but one member, Whether a particular man can cast off a whole congregation. and yet might any one Apostle or messenger of Christ forsake or cast off whole Cities or Churches, that refused or withstood their message: therefore (I trow) it must be concluded, that particular members, or private men, may cast off whole Churches or spiritual bodies, if their execution of discipline fail in any part. Alas, alas, that ever you should bear yourself upon such a rotten prop. Consider now again the comparison, and you will evidently see the error. Apostles, that is to say, public persons of an extraordinary embassage, and so of gifts, and that were not by any reason of their calling to settle in any one congregation, are compared with private men or particular members, of no extraordinary sending nor gifts, and such as by all reason of their calling, are all their life long, (necessary remove of dwelling considered) to abide members of one congregation: these persons (I say) of so contrary condition (which I set abroad chiefly to prevent some things hereafter) are compared in one action, that is (in forsaking.) But as there is no resemblance betwixt the subjects, or things to be forsaken, so there is no reasonable proportion between the causes of their forsaking. The Apostles forsook Churches or assemblies that were without Christ; we must forsake Churches and congregations of Christ. The Apostles forsook them for refusing the covenant offered: and we must forsake them for unperfect observing of the fruits of the covenant received. Behold the fraud, and flee from it. So his instances of the Synagogues of the jews in Antioch & Ephesus are powered out like water upon the ground, since those were not Churches planted in the new covenant, & therefore none at all for Christians to be members of. And heerabouts he traverseth much ground, as if he would meet me, but never walketh that way, which it was likely I would come. 14 His demand concerning the Popish Church, whether we be schismatics for departing from that, is frivolous, The Popish Church no Church of God. for that is fallen from the foundation, and hath no knitting with Christ, having denied the faith. Also the decree of God touching his forsaking of her, is now for a good time gone out against her, 2 King. 17. jer. 3.3. as clearly as in times passed against the Israelites, and the one is no more within the covenant and protection of the Lord, than the other. Touching that he saith, that To deny Christ's discipline and government, is to deny Christ, he saith truth. But concerning the question in hand, he beggeth thereby that he shall never get. For unless he will say, and so can prove, that what congregation soever faileth or is restrained, so as it doth not execute all ecclesiastical censures, or cleareth not the sacraments from all offences to the communicants, the same denieth Christ, and falleth from the foundation: except (I say) he can prove this, he hath nothing against us towards the denying of Christ: nor yet to prove, that particular members may separate themselves from such a Church, which he maketh you believe, Pag. 10.15. to be a matter most evident. Yet I must answer him, Whether if the Church will join in the Sacrament with an unlawful Minister, a Wolf, a hireling, a thief, those amongst them that know and can prove him such a one, That the godly may not departed the Communion for the sin of the Minister. may withdraw themselves? That the sin & corruption of the Minister is no cause for the godly to withdraw from the Sacrament, it followeth in good proportion to be concluded from that which hath been hitherto disputed of the members of a Church in general. 1. Sam. 2.12.15.16.17.18.19.20.21. And here moreover for direct confirmation, the examples of Ely and his Sons may suffice us: with whom it was lawful for the people to sacrifice and receive spiritual blessings by their hand, though their lives were most offensive, and namely the sons notoriously wicked. So I say of the Scribes and Pharisees, whom it was lawful to hear. Matth. 23.2.3. Now if he mean by thieves, such as lead not in by the door Christ, he doth injury, and dealeth captiously: for they that gather not unto Christ, john· 10.4.5. but have strange voices, which the sheep acknowledge not, those are rather the great antichristian devourers, which bring another foundation besides Christ jesus, and are not to be enrolled with such as teach the doctrine of faith truly. But here yet I must insist a little, because I know that Brown in a certain place excepteth two things against this example of Elie his sons: One, Answer to M. C. pag. 66. That the better sort of the people did withdraw themselves from the Sacrifices, because of their sin, and the other is, That Elie ministered and not his sons, when Elkanah and his wives came to offer. I answer. Whereas the text doth testify, saying Therefore the sin of the young men was very great before the Lord: for men abhorred the offerings of the Lord. Sam. 2.17. It giveth not the least show of arguing, that there was now no offering of the Lord, for the faithful sort to come unto (for the flat contrary is avouched) nor yet that any as in duty, did abstain from the Sacrifices (for then also by the whole course of Brownes doctrine, Elkanah, Hannah, and Samuel, in not abstaining, did partake with the sins of the Priests, and were become wicked with them, yea and so consequently their sacrifices should have been accursed unto them, so far should they have been from bringing such a blessing as they did) but when it is said, The people abhorred the offering of the Lord, because of the sin of the young men: what is it? but to aggravate the sin of the Priests, and show the extent of their iniquity, to reach even to the making of the people thus to sin. This is confirmed by Elie his words, when rebuking his sons, Cap. 2.24. he sayeth thus (according to Tremelius translation) Do not so my sons: for this is no good report which I hear, that you turn away the people of the Lord. And this is that sin, 2. Sam. 12.14. Isai. 52.5. Ezech. 36.20. Rom. 2.24. which the word often opbraydeth unto lose professors, that they make the name of God evil spoken of for their sakes. Now, that he saith, touching Elies offering the sacrifices, and not his sons, is miserably destitute of all probability. For first the text sayeth, Elkanah and his wife went up out of his city every year, 1. Sam. 1.1.2.3. to worship and to sacrifice unto the Lord of hosts in Shiloh, where were the two sons of Elie, Hophni, and Phinehas, Priests of the Lord. If these be mentioned for Priests of the Lord in Shiloh, who should doubt that they offered the sacrifices of the people that thither repaired for that end, and so of Elkanah amongst the rest? And that old Eli laboured not in those days, in the business of the sacrifices, it seemeth very probable, in that he was not able, being about ninety years old, for the bodily labour thereof, to offer the sacrifices, and in which regard, the Priests had leave to cease at fifty years of their age. He sat (I grant) in the Temple, saw the services of the Lord performed, and blessed likewise the people, but that he offered the sacrifices, and especially without his sons, by no lawful use of the text it can be proffered. 16 Hitherto your leader hath added his poor furniture, to help you to prove, that particular members may departed from the body of the Congregation for default of separating the unworthy. Now he cometh to bring your proofs in proportion, that he might make you still believe, he doth not seduce you. Wherein though I could willingly forbear him, in respect that his copy hath deceived him, yet I suppose it may be good for him, that his insolent behaviour have some repressing. The six places of Scripture which you quote, I said do concern our private conversation and behaviour towards inordinate brethren, and have not a syllable touching our dealings in public Church meetings and exercises. Here he thinking me to lie wide open, runneth violently upon me, with the place of the Corinth's, to dispatch me at a blow: but therein doing, the evil spirit of malice and revenge that set him on, blinded his judgement, that he could not see how sure a ward I had, till he ran his own hand upon the point thereof. For I said not (as he telleth you) that none of those places have any thing concerning public Church meetings, and exercises: but my speech was, that they had not any thing touching our dealings in public Church meetings and exercises. Wherein, if your judgement be so weak, that as yet you perceive no difference, call to mind the question, which is, whether particular members of a Church, may departed or withdraw themselves from that body, if they know any unworthy ones at the lords table. You point me to Scriptures to prove they ought. I answer, that those Scriptures give us rules concerning our private conversation, and touch not our dealings in the Church. Now I would ask you, whitherto you refer this word our? If you refer it to the whole body of the Church, than you change the question, and flee your ground: but if it be suffered to have the natural relation to particular members, then may you see, that your leader hath not a little abused you. If out of the last verse of the chapter (for it was quoted thus. 1. Cor. 5.9.10.11.12 13.) he shall yet strive to save himself in this manner, because this place requireth the church to excommunicate the incestuous, which must be done by voices and consent of the particular members, therefore it speaketh of particular members dealing in the church. Mark the end, and you shall see his gain. The question is, whether particular members may departed from the church, as before, or no. This place (you say) inferreth some dealing of particular members in the Church. I grant it, what shall you get by that? You will say this, that I then have unjustly denied this place to have any thing concerning particular members dealing in the Church. If I have denied any thing that might hinder you to find the truth, them have I dealt unjustly. But we see that by your gain. For if by this obtained, your cause be never the better, he hath fed you then with words, and made you never the fatter. Thus you must apply it to the question, if you will endeavour to make gain of it: If this place warrant particular members to have dealing in the Church, than it warranteth them to separate themselves in the case aforesaid, and so do you not see iron and flax knit together of a knot? Is some dealing all dealings? Will your leader never unlearn so gross a fallation? You see now if I let you have this, it doth you no good, and for my part I will none of it, it can pleasure me nothing. If you ask why then I made my negation so general. I answer first, that in denying those places to concern particular members in the Church, I did it not to interuert or hinder the truth, as now appeareth. Secondly, it is the lawful liberty of any man, in reasoning to use change of words, so that our sense be kept, which shall easily be (especially both sides having sound hearts to seek the truth) If the question still be made the line to measure them by. and therefore whereas I said those Scriptures touch not our dealings in the Church, what man of honest mind, or that had any spark of truth left in him (considering the question) would not have understood by that word (dealings) our tarrying or departing from the lords Table at the sight of the unworthy? Solomon sayeth, Prou. 14.1. The wisdom of the wise, is to understand his way, but the foolishness of fools is unto deceit. 17 The rest of the places you quoted to prove your purpose, are not according to the copy you gave him, The true sense of those scriptures which commonly the Brownists cite to prove their separation from the communion. but these. 2. Thes. 3.14. 2. Tim. 3.1.2.3.4.5. Ro. 16.17.18. Ephes. 5.7.8. 1. Thes. 5.21.22. and all these (I say, with that to the Corinthians spoken off before, (the question being rightly considered and taken) make nothing for you. For in as much as any of them concern our behaviour in public, so much do they appoint the duties of particular members, towards others jointly, but nothing of their own departing or tarrying separately. Again whatsoever any of them say of separating to be practised of particular members, there can they not be understood of Church meetings, but of private conversation. But to jumble these things together, A dicto secundum quid ad. simple. without discerning, and (as it were) to live in that gross sophistication, of taking all respects for some, is (as it seemeth) your leaders joy. 18 But he chargeth me (by so understanding those places) with such seditious doctrine, Pag. 12.13. as may bring in rebellion against Magistrates, put down acquaintances of men familiarly in marriage, lose all bonds of obedience in children and servants, and cut off all intercourse of merchandise, and bargaining with professors. These will prove but such l●wde soundings, as an empty barrel ever yieldeth. Paul advertiseth Timothy, 2. Tim 3.1.2.3.4.5. that in the last days should come perilous times, wherein men should be lovers of themselves, covetous, vainglorious, proud, etc. having a form of godliness, but denying the face of it, and that therefore he should avoid such. john saith to the elect Lady: Ver. 10. If any man come unto you, and bring not this doctrine, receive him not to house, neither bid him Godspeede. By which Scriptures you see particular persons by name warranted to avoid private conversation with inordinate professors. This place also to the Corinth's, though it be written to all the Church, 1. Cor. 5.9.10.11.12. yet is it concerning particular men's practice, in their separate and private places and behaviour. And though your leader will be loath to lose his place above many others, Title against par. prea. and hired lectures. Answ. to M. C. Pag 13. hecause he hath stood so much heretofore upon denial of this which I affirm thereof, yet hath he now to think, that neither the ancienty of his error, nor the inconvenience he dreameth of, can yield him strength enough to keep it. The inconvenience shall be met withal afterward. Here I will show the reasons of my judgement out of the place. Ver. 9 I wrote unto you (saith Paul) in an Epistle, that you should not company together with fornicators. Br. great place, in the Epist. to the Cor. discussed This verse you see, is of shedding, or sorting out our company. Then followeth, and not altogether with the fornicators of this world, or with the covetous, or with extortioners, or with idolaters, for than you must go out of the world. But now I have written unto you, that you company not together: If any that is called a brother be a fornicator, or covetous, or an idolater, or a railer, or a drunkard, or an extortioner, with such a one eat not. In these verses we are directed both what persons to shun, and also in what conversation or company. In appointing the persons, he excepteth for those that were not as yet come to religion, Ver. 10. and setteth down this rule to hold in all those, that are counted brethren in the Church. Of his exception he rendereth two reasons, first, because the number of those that professed not Christ, was then so great, as they could not avoid them and live in the world. Secondly, Ver. 12. because Christians are not charged with their censuring, but they are reserved to God's judgement. Why brethren are subject to those private censures (as I may speak) he giveth this reason, because we ought to look into, and judge one of another. The conversation is set out by one kind named for all, to wit, eating of meat, which is always a very notable mark and fruit of familiarity. I know your leader would have you understand this, of eating bread at the lords table only, but the 10. verse delivereth the whole text from this injury. For if the Apostle would have had them taken his meaning in this place to be directly of their meeting & companying at the lords Table (as you take it) what needed he to have excepted those that were out of the Church, and no brethren, with whom the Church neither had, nor might have company at the lords Table. Yea how absurdly had he reasoned, in saying thus (for then you must go out of the world) as though he should say: if you altogether debar the wicked that are without the Church, from your company at the lords table, then may you as well get out of the world, for you cannot live in it. When your leader is so grossly overshot in such plain points, it lieth you upon carefully to consider, whether the hand of God be upon him in as heavy a judgement, as fell upon Elymas the sorcerer, for perverting the strait ways of the Lord. By this that is said, Act. 13.10.11. I trust it is clear enough, that the doctrine which he calleth so seditious, is not mine, but the Lords, and therefore if it have any such dangerous consequences, as your replier reckoneth you see that his accusation must reach higher than me. But (alas) how doth it grieve me in your behalf, yours (I mean) with the rest of your company? I would (if it pleased God) that you knew, or could discern rightly, with what sorrow I am sundry times affected for you when I consider (which I do often) what numbers (as I hear of you) whereof many have otherwise good parts in them, are so intolerably abused and over carried by that wretched man. For (even in this) doth it follow (think you) that if we tie ourselves to this rule of sorting our company in private conversation, that then the knot of marriage should be loosed, the bonds of obedience broken and outward acquaintances quite shaken of etc. Is there no mean betwixt these two extremities, but that we must be either unnatural or careless? Surely if we should take this course in all the Scriptures, we should make a strange religion by and by; I mean if we receive some general sayings of the Scripture, without their peculiar exceptions and declarations in other places. As for example. Thou shalt do no manner work on the seventh day, and thou shalt not kill: what should the service and ceremonies do in the Church, or the Magistrate in the common wealth, if these be not limited and declared by other special places and exceptions? And if you grant me this, that places are to be compared with places, and generals declared & understood by specials, why then shall you see this knot soon untied, or rather that there was no knot nor difficulty, as your leader hath misled you. For that those places of dissorting ourselves from the wicked, make nothing against obedience to Magistrates, we have Matt. 22.21. Rom. 13.1.2. with divers others to declare them. Again, that they debar no duties in marriage. 1. Cor. 7.3.4.5.12.13. with many other places that you know do warrant us. 1. Pet. 2.12.13.14.15.16.17.18.19.20.21.22.23.24.25. chap. 3.1.2.3. ad 7. Matth. 5.31.32. Mark. 10.6.7.8. Ephes. 5.22. etc. col. 3.18 etc. Eph. 6. 1.2 etc. Tit. 2.4.5. 1. cor. 7.21. The like also may be said of children to parents, and in the rest. So that then, conferring these places together, we see flatly, that as on the one side, we are bound generally to shun private conversation with ungodly ones: so on the other side, we must necessarily observe withal, whatsoever special duties are to be required at our hands by any one. And thus at length it will fall out, being as from both sides resolved, that touching Magistrates, parents, married folks, and masters, the general prohibitions of not eating, nor keeping company, must be understood of shunning the malice of sin and seducing, yea that our doings must be with a kind of mourning, and affliction for their sakes, but not forbidding necessary duties, which other bonds of commandments, do straightly bind us to. Touching other acquaintances and dealing with brethren, those prohibitions reach not beyond their inward familiarity, & delightful accompanying, which is ever stained with fowl tolerations and neglect of Christian reprehensions. And therefore have we for these cases other golden rules also to guide us by. 2. Thes. 3.14.15. When as Saint Paul saith: If any man obey not this our saying in this letter, note him & have no company with him, that he may be ashamed, yet count him not as an enemy, but admonish him as a brother. We must so avoid his company, as he may not find want of love and brotherly kindness in us, but only a chief love of virtue, that thereby he may take shame at his sin. To the same purpose saith he in another place. Let no man deceive you with vain words, for such things cometh the wrath of God upon the children of disobedience: Ethes' 5.6.7.11. Be not therefore companions with them. Likewise a little after. And have no fellowship with the unfruitful works of darkness, but even reprove them rather. This conferring and resolving of places together, if your leader had grace to use, having also ungorged himself of that prejudice, whereby now his taste is made so unsincere in all things, you may see that as in these points, there is no such danger as he talked of, so neither in the great question betwixt us of joining with the Church, at the Lords Table where the unworthy ones are. For the keeping of the bond of unity in the Church, Ephes. 4.1.2.3. etc. to the end of the 16. Heb. 10.25. jud. 19 hath an express law and charge, which no general words of other places, much less preposterous zeal, can dispense withal, or take away. 19 It seemeth to me by a speech in his 7. Page, that he secretly giveth you this answer for that, namely if the Church at any time separate not the unworthy, or cannot do it, it is thereby fallen from the covenant of life, Also pag. 3. and ceaseth to be a Church of Christ, so that you may safely go from them I will not yet say much of this matter, I had rather the author would recant it (if it might please God,) then that I or any other should stand to confute so gross an error: for if he hold, that obedience and holy life are causes of our justification, and whereby we enjoy the covenant of life, and not tokens or fruits only, his case is worse, then that he can truly enjoy the name of a Christian. 20 The rest of his 11.12. and 13. pages, shall receive this answer: it seemeth the author of them was not well in his wits, but malice had made him as those in Bedlam, that talk quite out of order and sense. For I pray you, taketh he not upon him there to prove out of your quotations, that we are warranted and commanded to departed from the communion, where the unworthy is not separated (for I had denied that those Scriptures intended any such thing. Now that wherein he occupieth himself, in stead thereof, is to prove (not without some profane abuse of the Scriptures) by a sort of foolish syllogisms, that have never a true assumption, that I am herein an heretic; the question in the mean time, which should bring forth that consequence, lying altogether unproved: the gain that he shall get by it, is, that he lost the vantage of so much time, and hath put himself for a laughing stock to all that shall read his writing. I speak not of his inward and higher reckonings. I pray God be merciful unto him in them for his Christ's sake. As for me, I will not answer a fool according to his foolishness. Yet there is one thing which in the midst of his rage against me, he uttereth, whereof I must admonish you. Pag. 13. The Sacrament of the lords Supper (saith he) is a Sacrament of order, or orderly communion: and addeth, Orderly communicating is not of the essence of the Sacrament. that order or orderly communion is the very form, matter, manner or essence, and nature thereof. As he lighteth here upon popish phrases, so you are to fear him in substance: his divinity is sick to the death, Mat. 26.26.27.28. when he thus defineth the Sacrament of the Lords Supper. The outward matter of this Sacrament is bread and wine, the four me is the blessing and separating of them to that use, with their distributing to the members of the Church. Orderly communicating, is a fruit or effect of government, and a beautiful ornament to the Sacrament, but nothing either of matter or form, and therefore not of the essence of the Sacrament. Of his learned use of logic terms, I will here say nothing for shame, I had much rather to cover his nakedness altogether, if the truth would suffer it. Thus much for refutation of his defence of your quotations. Now I will come to his cavils at the reasons, wherewith I prove, that particular members ought to deal no further in this case, then by process of admonition. Which words if you understand rightly, and as the question in controversy will guide you, (like as afore I have declared) you shall see his first argument full of vain words, wherein he saith, there is more required of particular members than admonition, and reckoneth up mourning, lamentation, prayers, etc. which thing, are nothing at all in question betwixt us. For only this is betwixt you and me (and which he bringeth here in the last place) you say particular members may departed from the lords Table, for the presence of the wicked thereat, I reason against you negatively, and show what duties are required of one toward another by order of discipline, and beyond which we have no commandment from God, See the 6. Section. whereby I exclude not those things which are not at all in question, but that which you hold in question against me. If you had brought me to a reasonable adversary we should never have spent time in such frivolous cavilings. 22 Well, at length (I trow) he falleth close to the question, and will prove even out of those places that I allege for the unity and knitting together of this body, that same separation of the members, which is here in controversy. And thus he disputeth. What places enforce an outward uniting in the Sacrament with the members of Christ's body only, the same enforce a dividing or refraining in the Sacraments, from those that outwardly are manifest to be no members of his body: But all these places enforce such an outward uniting with members only: Therefore they enforce a refraining and dividing in the Sacrament from open wretches, which are known to be: no members. I may grant you this argument in some sort, and yet you are as near your purpose, as you were at the first. For if he understand by dividing and reframing, the action of the whole body of the Church, then is it that, which they ought jointly to execute against the unworthy, and that is nothing to the question: but if he mean, this those places which command an uniting in the Sacrament with the members of Christ's body only, do by the same reason command particular members to refrain or departed, if any open unworthy do communicate (which had been rightly to the purpose) than his proposition is apparently false. Eph. 1.22.23. 1. Cor. 12. eph. 4.1.2.3. etc. to the 17. Col. 2.19. Rom. 12.4.5.6.7.8. And I reason against him from the same places thus. If the members of a Church or spiritual body, have no further promise of life and continuance in Christ, then as they (like the members of a natural body) continue in the unity of the same Church or Spiritual body, than it followeth necessarily, that what members so ever, separate themselves from their spiritual body or Church, the same do separate themselves from the life of Christ thereby: But the first is true, and infallibly proved, by those places I quoted (whereas unity and holding together of the members, is made the essential form of the body. Pag. 15. ) Therefore the latter followeth thereof. 23 I say, that as corrupt and unworthy members, can be no cause why those that are whole should forsake the body: so no open gross communicantes, can be any cause, why we that are faithful should forsake the Church. Your leader makes you believe, that you hold not this question. I think (in deed) he knoweth not what he holdeth. But I say unto you, (mark it well, as it lieth you upon, for in your standing upon this point, that particular members of a Church may departed or refrain from the lords table, if unworthy ones remain there unseparated, it doth necessarily fall out thereupon, that either you hold that particular members may forsake a Church of God, (which now I perceive your leader renounceth:) or else that the covenant of a Church is broken before God, by the failing of any necessary point in practice: Which implying the covenant to be held by works, is the high way to Popery. This thing have I noted once or twice before. Sect. 8. & 19 And here now also the third time, the reader may see that I am not over hasty to take him at such advantage. But withal I trust there appeareth good hope of victory to this side, when as the adversary (after much labour to keep the advantage thereof) hath now flatly forsaken one of his holds: and that which remaineth for him to flee unto, is able to kill him with the stench thereof, though no man should pursue him any further. 24 He followeth the comparison of members of a natural body, with the members of a Church. And first he saith that as every particular member of a body, may shake of the rotten, and yet not forsake the body: so may every particular member of a Church. This is plain beggary: for no particular member of a body can do that of itself, and if it could, his conclusion thereby should make but for sole excommunication, His second comparison is thus propounded & applied: As the members of a natural body, refuse to use the service of the rotten ones: so ought the members of a spiritual body, refuse to communicate in the sacraments with such. Every man that considereth what I have said, seethe that he fighteth here with his shadow, and not with me, for I employ no such members in any service. But to clear his eyes, it may be, God shall make this a medicine, when he shall give him to meditate, that it is quite contrary to his ordinance in the natural body, for the whole members to forsake their places, or to refuse to nourish themselves in the unity of their body, because of some rotten ones that do endanger them. Neither have his other comparings, any more worthy thing against me, though too much to bewray his own unlearnedness. For whereas he esteemeth that every member of a natural body withholdeth and keepeth away blood and nourishment from the rotten, it is manifest that he is as ignorant in natural things, as in divine. For blood cometh plentifully enough to rotten members, so long as they are unseparated, only it nourisheth them not as of old, but is perverted by them to the increase of their rottenness. Let him follow this vein no longer, if he have any wit in his head. 25 After this, he beareth you in hand, that he fully satisfieth a question, which I should be ready to make in these or such like words: What if the Church, or the rest of the body, will not withdraw themselves from that dead and rotten member neither will cast it off, what shall one member do? To this he answereth, First, That if one member do cast it off, the rest will not be angry. Which is the same begging he used even now. Secondly, that it is a token, the rest of the members are not so lively, etc. which is a very cold answer. If he had said, it is a token, the rest of the members are dead with it, so as you may safely departed from them, he had satisfied the question. This he would have you to understand, but he durst not utter it. For it is the fashion of an heretic, to keep more poison in his heart, than he uttereth with his mouth. 26 The first part of his next point is beggarly. That a member cannot forsake one congregation of Christ, & go to another, without guilt of schism, and forsaking the body of Christ, I proved in my first answer, which yet remaineth untouched by him. His objection that one Congregation is not the whole Church of Christ, Pag. 16. etc. is an unlearned cavil. For every particular Church, touching the knitting together of the members, & partaking with Christ the head, 1. Cor. 12.27. through that same bodily unity, is in the same sort to be considered, as the whole Church, and we can no more forsake a particular Church, and yet be of the whole, than can a finger forsake his hand, and yet be of the body. Take heed therefore unto yourself: branches broken off do shortly whither, and after that become fit for nothing but for the fire. Sect. 14. 27 His objection of forsaking the Popish Church, I have answered before. The next is a pretty dialogue of words, which because he made it for his own recreation, I will not hinder him. His oppositions are but his own unprooved and unsavoury suppositions. How truly he chargeth me therein with diverse iniquities, let the godly consider my writing, and so judge. Whereas he soweth the seeds of new questions, to draw in other discourses, I am not one for his tooth, to nourish them. 28 He would make you believe, that he proveth our Church a monstrous and false body, so that you may hold it safe to forsake us, and this he will do out of mine own words, because (forsooth) I confess it may have unsound & corrupt members unseparated, yea which we are not able to separate. By which reason, if you have a felon on your finger, which causeth mortification therein, if either you will not, or cannot get it cut off, you are thereby a monstrous & false body. But here ought to be no question of deformity, but of the being of a church. Then he chargeth me to say, that it may be a church of God, though it have the discipline and government of Antichrist, in stead of Christ's, and that I confess, we have offices, rites orders, etc. after the popish institution. I know what I have said, he is ready to snatch before any thing fall to the ground. But now upon good cause of the question, this I answer freely. It may be a true Church of God, That it may be a true Church of God, though diversly corrupted in doctrine and manners. though therein diverse rites be corruptly instituted, and the censures and offices popishly carried and ordered. If you doubt that, I will prove it thus. Whatsoever hath the essential parts of a Church of God, the same must needs be confessed to be a Church of God: But a Church of such government and orders, may have the essential parts of a Church of God. Therefore a Church of such government and orders, may be a true Church of God. The first part no man that hath understanding can doubt of. The second is also manifest thus: that whereas there are but two essential parts of any thing, to wit, matter and form: the matter of a Church is Christ the heade-corner stone, and a people who are as living stones to be laid upon him: 1. Pet. 2.4.5.6. the form, is the coming unto him, and being builded upon him by faith: It is certain there may be other wants and deformities, where these essential parts are. Now those deformities and wants may be both in points of doctrine and practice, as may plainly be proved by examples of the Churches of God established in all ages. For the leaven of evil and dangerous points of doctrine, 1. Cor. 15. ca 6.12.13.14.15.16. etc. Col. 2.11.16.18. let the Churches of the Corinth's about the resurrection, also counting fornication among indifferent things, and the Colossians, about ceremonial observation of days, and abstinence of meats, Gal. ca 2. ca 3. ca 4. and worshipping of Angels, testify. Yea let the Churches of Galatia, generally infected with dangerous doctrine, be witness. Wants in points of knowledge and doctrine, appeared manifestly to be in the Apostles, & the Church at jerusalem touching the vocation of the Gentiles. Act. 10.11. cap. As for practise in governing and ordering the Churches, if we search the times, we shall easily find both deformities, & disabilities or wants, yea even in the wholesome censures of the Church, which are here in question. 1. Cor. 11.20. etc. The Corinthians unreverent and scandalous (yea almost profane) coming to the lords table, is an example of a foul and corrupt behaviour of a Church. Of wants and disabilities in the practice of Church government, let us mark whether they may not be found, even in some Church, which that most painful Apostle Saint Paul, laboured so plentifully to make perfect: consider (I say) diligently, and you shall find that same famous Church of Rome (where not long after Paul died for the testimony of Christ, Philip. 1.15.16. ) so weak and defective, in duties of government, as that they could not separate from them such as preached Christ contentiously, and with so spiteful minds against Paul, as tended to the cutting off of so good and faithful a guide from amongst them. You will not say, they deserved it not, nor yet that the better sort would not do it, for then also their fault was worse. You cannot say, they knew it not, or it was secret, for Paul was in prison, so as the knowledge thereof could not come to him, but by the information of brethren: Cap. 2.20.21. yea it is manifest by the same Epistle, that the greater number of that Church, did corruptly demean and carry themselves in the same. Again, that pestilent chair of ambitious usurpation over the assemblies, was crept into the Church, whereof Saint john maketh mention in these words. 3. john. 9.10. I wrote unto the Church, but Diotrephes, who seeketh the pre-eminence among them, receiveth us not, wherefore if I come, I will declare his deeds which he doth prattling against us, Discipline as much depraved in the Church where Diotrephes was, as in the Churches of England. with ambitious words, and not therewith content, neither himself receiveth the brethren, but forbiddeth them that would, and casteth them out of the Church. First here is as much depravation of discipline, as Browne can tell us of. Secondly it is plain, that the same Church, remained then unable to remedy it: which the Apostle signifieth, by purposing a time to come & rebuke him, which needed not (if the Church according to his demerit, could have chastened him.) Thirdly, he yet entituleth them the Church, whereby all men may see, the Apostle was far from Brownes mind. For he neither insinuateth, that the Church was now disannulled by such corruption, nor giveth any caveat for men to withdraw or withhold themselves from joining with the same, which certainly had been necessary, both for that time present, and all posterities ensuing. Consider likewise, what I have before observed upon the 11. to the Cor. in the 11. sect. So that turn you which way you will, this shall be sufficiently proved always, that a Church, that is to say, an assembly consisting of the essential parts of a Church of God, may be chargeable of diverse other wants and deformities both in doctrine & government, which being so, the other bulwark also which your leader had builded for you, to persuade you boldly to go from us, is beaten down to the ground: namely that the failing of any necessary point in the public practice of government, breaketh the covenant of a Church. Yield yourself therefore, for here must you needs be taken. 22 But now let us come to apply this same general question to our particular congregation, The Church of England hath the essential parts of a church of God. which if it be tried in the essential parts aforesaid, shall undoubtedly be found a Church of God, howsoever in some other things impure and defective. He excepteth (but against his own knowledge & conscience, Pag. 17. ) that we have no power nor order in use, to separate the unworthy. First this is no way of the essence of a Church, as I shall prove. Also I have said before, that we both may, and do discern of the Communicants, and debar the unworthy. And I brought places of his own writings that testify the same. If he doubt whether we do it, let him inquire. If the reader would see, where the law doth warrant it, let him read at the beginning of the ministration of the Communion in the Church books, In the defence of the Admonition to the followers of Browne. sect 7. & there shall he see it. His sophistical fetch in making this discipline all one with Christ's power & government, is bowlted out in another place. To hold the church of England to be without Christ's discipline, is they unadvisedness of him that putteth all upon the spur, and never looketh at his way. To discern the worthy and unworthy in the assemblies: to admonish the inordinate, to suspend & finally excommunicate the unruly ones (which is the discipline whereof our question is) all men know the church of England by law professeth and daily practiseth: therefore it cannot be said to be without the very discipline of Christ: this very discipline (I say as touching all the parts and duties of censuring, although not ordered & administered by such a course as the word appointeth. Which if he consider better, The Church of England not without the discipline: but doth administer the same in a corrupt course. he may more truly hereafter affirm, that the church of England administereth the discipline corruptly, then that it wanteth the same: & that the outward form and ordering of the discipline is popish, but not the substance so. How much we labour according to our places, to recover that liberty the word giveth to every congregation, for executing the discipline, as it is unpossible for you to report of it, that come not among us: so it is a shame for him to define of it, that otherwise knoweth us not. 30 But then he would have us cry out by name against those that restrain us, yea though it cost us our lives. I answer. All men in this cannot be tied to one rule for the manner of proceeding, neither in any other case of suffering for the truth: but every one is to be left (brotherly stirrings up excepted) to the particular preparations and thrusting forth of the spirit. Your leader therefore, having such a particular feeling of so great a charge and bond of duty, to venture his living & life in this case (and specially holding the discipline so dear above us, as he pretendeth) cannot keep back himself in this case, but with rank cowardliness, and being guilty of betraying the good cause: yea who ought to go before all others in suffering for this reformation, but he only that pretendeth to hold the same at a higher price, and to seek for it with a more fervent zeal than all others? But we have experience sufficient of him, what great things he hath suffered, and how. And this we know, whatsoever he discourseth otherwhere of his fugitive life, that although some others have been hanged for his heresies, he hath not only been contented to let them go without his company, but coming also to some trial of his courage before authority, there was not only no show of that Heroical spirit, which he would have you see in his writings, but contrariwise shifting answers, with subtle reservations, shameful and disorder like giving back from the truth itself, and finally a most hypocritical subscription, lest he should have felt affliction in the least of his fingers. See the defence of my Admonition. Sect. 13. Of any of these (if you doubt) I will be ready to show you proves. 31 In my first answer, I showed you the right understanding of that comparison of the leaven which S. Paul useth in the 1. to the Cor. 5. cap. that you might see, The comparison of leaven with the wicked in a congregation discussed. if that place (so commonly objected of your leader to warrant your separating from our assemblies) be but rightly understood, it quickeneth our care, and diligent endeavours to remove corruptions, but teacheth no man to forsake his Church. I gave you to understand, that the comparison is there of quality, not of quantity. I speak not of like force and like nature, without regard of like working. I know we consider of the natures of things by their effects, and therefore I said also, that Paul putteth us in mind of the effect of leaven. The leaven in souring the meal wherewith it is mingled, and the ungodly in corrupting those with whom they keep company, have herein both a like nature, yea and their effects when they do come to pass, are both alike. For it is true, that when the wicked draw others after them to become also of evil conversation, that before were not so, the effect is like to the souring of the meal, which before was not so: but now the measure of working of the one, and of the other, is not the same in both subjects. Which that I may help you the better to understand, consider that the matter subject to the souring of the leaven is meal, a thing altogether and wholly disposed to receive the impression thereof without resistance. But the matter whereon the wicked do work (in this comparison is a company consisting of two sorts of men, contrarily disposed and tempered, the one apt to be infected, & the other having a supernatural power to hold out their contagion. So that though the souring that the one maketh, & the corrupting that the other worketh, be alike, yet are they not equal. For of the meal, all is infected, but not all of such a company, and so is it in the comparison that I gave you. By the salt all the liquor is seasoned, but so is not always a wicked company by two or three righteous men converted. Again, the leaven in one night so wretch the meal wherewith it is mingled, you dare not say, that the case is the same with a whole congregation: and yet you say more, if you hold that by warrant of this scripture, you must departed from the sacrament, where you see unworthy ones admitted, for so you account the whole congregation to be leavened, that is unsanctified, in a moment. But I must further remember you, that as in divers places, the scripture speaketh of leaven in the ill part: so our Saviour Christ propoundeth a similitude by the same in the good part. Matt. 13.33. Which if you apply and urge, as far forth as you have done this, you must say, that where faith & regeneration by the gospel is once begun, there do all become faithful & renewed: even as of 3. pecks of meal, all becometh leavened. Which if you do say, all the world will cry shame of you. If you fear so to abuse this place, why fear you not also in the other? Moreover, whereas your leader teacheth you to apply these words of Saint Paul: A little leaven leaveneth the whole lump, as though the Apostle had given you to understand thereby, that one known, and so proved a wicked man, remaining unseparated in a Church, unsanctifieth the whole, and bringeth a nullity upon it, he doth too grossly and shamefully abuse, miscarry and seduce you. For by leavening Paul meant corrupting them with evil manners. Chap. 5. ●. Like as to the Galathians, he meaneth by the same speech, the corrupting of that Church with false doctrine, and not the disannulling of either. So that if God have yet left you the understanding to make difference between sick and dead, and that which is unpure, and that which is not now at all, your leader can no longer mislead you in this point. For if he dare avouch it, that whatsoever congregation is corrupt either in manners or doctrine, the same is not to be reputed, or joined with, as a Church of God, we can sound, and so may safely prove and denounce him for a Donatist, and not worthy to live in any land of Christian government. His unsatisfied dalliance with my comparing of salt with the righteous, argueth the man, either so pursued by the hand of God, that whilst he controlleth all men, himself is utterly spoiled of understanding, or else of so reprobate a mind, that he wilfully closeth his eyes, and stoppeth his ears at those things that have special force to affect the senses to the reformation of his judgement. And after that he hath altogether thus abused you in the scope of my comparison, lest he should leave you any light at all in it, he takes it to his own stithy, and hammers it a new, for so he presumeth it shallbe fit for the scholars of his learning. The Lord give you eyes to see, and a heart to abhor his most dangerous and pestilent conclusion: for thus he teacheth you, (even the same doctrine, Browne in ●lat Donatism. which right now I called Donatism) that like as sweet water intermingled with poison, is poisoned and turned into the nature of poison: so the notorious wicked openly mingled in one outward Church with the righteous, or the righteous with them, they become one wicked crew together, even all of them poisoned and infected together. As touching the author of this sentence, I have little hope, as in all the rest to prevail aught by my answering, only for your sakes my dear brethren) that have not as yet sounded the deepness of Satan in him, I will herein also lend my labour to weigh out this matter, by the weights of the Sanctuary. And although my 11. & 28. Sections, do sufficiently cover him with shame and confusion for this point, yet shall this be further also even as the nail of jahel, to pierce through the temples of Sisara down into the earth. First, this his bold comparison seemeth to have craved at his hands (at the least) some one example out of the Scriptures, showing us when or where the spirit of God disavoweth any Church for the cause of some notorious wicked ones among them. If I therefore in exemplifying against him, shall bring a cloud of witnesses, all of them testifying, as with one mouth, the flat contrary, I hope I shall enclose the truth of this cause more strongly, then that any wily or undermining foxes shall be able to enter in hereafter to violate the same. Wicked members of a Church unseperated do not unsactifie the whole. And to begin with the Churches, of which, we have the life and lively voice of our Saviour Christ to testify, and after that, to inquire of the Apostles, it may not be denied me, but that in the Church of jerusalem, the Lord did dwell, and that there were offered the Sacrifices, and performed the rites of his holy worship which he accepted at the hands of his servants, in the days of our Saviour his coming in the flesh. Now in the outward body of this Church, were corrupt Scribes, superstitious Pharisees, Mat. 3.20. ca 15.3.4 Luk. 11.4.6. and epicurish Sadduces: this last sort denied the resurrection, and the two former also corrupted many things in the doctrine, and sur-charged the jewish Church with importable burdens of traditions, being indeed the ordinary teachers of the people, Mat. 7.29. mar. 1 21.22. ma●. 21.15.33. etc. to the 45 cap. 22.34 35. cap. 23.2.3. etc. Luk. 1.8. Cap. 2 22.37.41. but so yet the pestilent and notorious corrupters of true religion: these are in your leaders comparison to be resembled by the poison: on the other side there were, though of smaller number, that in the midst of the same congregations, paid their vows unto the Lord in the simplicity of their heart, being in the mean time openly mingled in one outward Church with such unrighteous ones. Of this sort we may reckon divers by name, as simeon, Zacharias, Marie, Anna, & Elizabeth etc. Here therefore we should conclude, by your leaders rule, that those being the sweet water and not reserving their worshipping of God & religious services to separate meetings, but performing them in the congregations of notorious wicked teachers, & very falsely instructed people, were now also empoisoned & become one wicked crew together with the rest. But I trust you will confess, that the scriptures are contrary, & so consequently, therefore that your leader doth seduce you. Again, to be as brief likewise as I may in the rest. reve. 2.20. Our saviour in his own words delivered unto john, that the Church at Thyatira had so that wicked jezabel amongst them, as that they were guilty of permitting her to teach & seduce the servants of God, making them to commit fornication, & to eat meats sacrificed unto idols. The Church at Pergamus, reve. 2.14.15. was charged to have amongst them those that maintained the doctrine of Baalam, & of the Nicolaitans. Now, by your leaders rule, these had also so empoisoned the rest, that not one amongst them could be said to hold fast the faith, nor keep the name of Christ, nor serve him purely, so as to be exempted from the punishment that should light upon the rest, Ver. 13.16.19.24. in the day that the Lord should visit: but the word of the Lord saith directly to the contrary: therefore your leader is found a blasphemous seducer in his comparison. And that we may touch likewise the Apostles testimonies. When Jude acknowledgeth spots in the Church feasts, Jude ver. 12. are not those spots the wicked ones, which he there inveigheth against? If then he had approved your leaders doctrine, he would not have written them preservative instructions to keep out their contagion (for such mingling had now by his rule empoisoned all) but it lay upon his fidelity to have told them, that whensoever it should come to pass, that they so mingled, they should count themselves no longer Churches of God, but infected and wicked companies even all the sort of them. The same do I say of the Church, wherein Diotrephes was. 3. job. 9.10. But those Apostles writings are far contrary hereunto. Therefore your leaders comparison is abominable. jam. 1.2.3.4. chapters. I omit to speak of the Churches which Saint james, not condemneth, but expostulateth with, concerning proud despisers of the poor, unbridled prattlers, lip Christians, envious men, contentious, provokers, unclean livers etc. which were among them. As also the Thessalonians, who had their inordinate walkers, busy bodies, 1. Thes. 3.10.11. and such as laboured not duly in their callings. Yea herein their blame being much the greater, that they permitted such amongst them, having been admonished of that matter once before. Ver. 10. And now I come to the Colossian, Galathian and Corinthian Churches: these had in the midst of them such as seduced mightily, Col. 2.16.18. Gal. 3.4.5. 1. Cor. 15.12. and prevailed dangerously, yea some in the fundamental points of religion, and articles of our faith. The Corinthians (touching practice, 2. Cor. 12.20. chap. 13.2. ) had such as stirred up strifes, emulations, anger, contentions, commotions and tumults, such as married with infidels, 2. Cor. 6.14.15.16. Chap. 10.2.7.10.11.12. Chap. 11.3.4.19.20. chap. 11.15. such as with open speeches, depraved Paul's writings: the sounder sort being guilty of hearkening unto, and tolerating such, as thus in their vanity and iniquity wrought his disgrace, and in his, the truths: yea, shall I say further (not as delighting to blaze the sins and corruptions of these Churches, but justly endeavouring to extinguish this Church-firebrand, which Satan, in the throng of all our heaps of woes hath hurled amongst us.) Besides, that I have delivered in the 11. Section, 1. Cor 12.13.14. cap. 6.12.13.14.15.16. etc. ca 8. it is certain, the Corinthian Church was outwardly mixed with such as by carnal eloquence profaned the temple of God, used indifferent things with manifest offence to the weak, esteemed fornication amongst indifferent things, 1. Cor cap. 10.7.14 15.16.17.18.19 20 21. and committed no obscure kind of idolatry in eating at the tables of Idols meats sacrificed to the devil. Now than if these Churches by all this mixing, were not become empoisoned and wicked crews, but remained still of reverend account among the Churches of God, for the righteous sake, which were not herein impeached by the wicked, then is your leaders comparison framed to the great fall of truth, and himself proved to be a pernicious schismatic by it. But the Apostle cleareth the first in many places of those his Epistles, so as (I hope) no man will ask me particular proofs thereof: therefore the latter must necessarily be granted of all sides. And then by the way, let me observe this one thing: If a few holding the true worship of God in sincerity, mixed with many, That no man ought to departed from the church of England for the wants or corruptions therein. bearing an outward profession with them, but otherwise of very offensive life, yea some notoriously wicked, and not separated from amongst them, have been notwithstanding rightly accounted Churches of God for faithful men comfortably to join unto, and no man exhorted to withdraw from their assemblies, then is there utterly no cause for you and the rest, to disclaim the Churches of England as you do, and to separate yourselves from us, for those impurities that are amongst us: therefore the first being true, by most of the examples aforesaid, it remaineth by the latter, that you labour to the Lord for mercy, and so return. Lastly, in my first answer touching the similitude of leaven, I inferred this absurdity, upon your leaders interpretation thereof, namely, that so the Corinthians were unsanctified, and become no Church of God, because they had not removed the incestuous person. Your leader salueth that sore with five excuses in the behalf of the Corinthians, Pag. 18. but indeed all will not make a plaster of a hair breadth to cover so mortal a wound. First he saith, The wickedman remained not among them, which is apparently false, else why did Paul appoint his remove? And touching the space of time, it will be found reasonable long, if you consider how long it must be, ere Paul being at Philippi, in Macedonia, could hear out of Corinth in Achaia, the undoubted truth of their disorder. His second excuse is, They communicated not with him in the Sacraments being known. But it is certain they did; else why did Paul rebuke them for miscarrying themselves in the matter? ●. Cor. 5.2. And that they knew of him, there is no reason to doubt, first, because if the matter had been unknown, and unconuinced to them, they had been still free from blame, and (as I said before) Paul had no reason to check their security. 2. I would ask him, how Paul came to the knowledge of it? by revelation? no, for he saith▪ Verse. 1. It is heard for truth, or for certain. Well, had he it by reports? they must come from Corinth, and then must you either say, they were some pike-thanke spies, that without cause so accused the Church (which is great reproach to the Apostle, in that he should without cause, and yet so peremptorily, accuse them of neglect of duty) or else confess, that they were of the faithfullest brethren, who being not able by themselves to prevail with the Church, sought by this means of telling Paul to do it: and then you see, the case as clear as may be. 3. Your leader saith, He was not convinced: belike, he had vowed the number of five, and so this must fill up tale. His 4. excuse is, That they wanted not Christ's power and discipline to sever him being in bondage to popish discipline. I perceive he is almost drawn dry: for what is this to the purpose? The Corinthians still communicated with him in the Word and Sacraments, in consideration whereof (by your leaders judgement) it had been lawful for as many as made conscience of the matter, to have forsaken the assemblies, and then it followeth, that either you may forsake a true Church of God, (which hold you have already renounced) or else that the Church at Corinth was now disannulled, become a leavened lump, and so fallen from Christ, which is blasphemy too abominable, so that (whether you look forward or backward) here that fox, I mean that Heretic is taken. Fifthly, he saith, They refused not to sever him, but only neglected it. Yes, it must be said (except when we speak favourably) that they, in effect, refused to sever him, else could there have been no just complaint made against them to the Apostle. They refused perhaps not in plain words, but in lending the deaf ear to the complainings, and securely neglecting the means of their healthy state. Howsoever it was, in such sort it seems to be, as that they that informed it to Paul, had no hope else to get remedy. But if one should grant it only a negligence, in the mean time, the forwardest, and soundest brethren, must either still communicate with him, whom they would remove, or else forsake the assemblies: and so I have you again at the same point you were at before. Thus you see, what extremities error bringeth you into, when it is traced out to the end. If you take the comparing of the wicked, with leaven to be in quantity, that is, that the Apostle should understand the wicked to have as thorough power and force, to make wicked a whole Church, being suffered amongst them, as hath leaven to make sour a whole mass of meal, in which it lieth: then was the Corinthian Church now leavened throughout, and consequently, become no Church of God, when Paul wrote his first Epistle. 32 Of all the other cavils of your leader, at my answer to the comparison of leaven, because (as it seemeth) you are little capable of them, and they are easily judged by all that have some gifts of learning (both as concerning my speech, wherein he hunteth for contrariety, and also my Logic, which he told you would not fadge.) I answer here no further, but freely give it up to the verdict of the godly learned. If your leader have any thing impaired it, or gotten therein at my hands by his worthy Reply, let him enjoy it for his gain, only this I may tell you in secret, if his teeth would serve him no better for to eat his meat, than his Logic doth to discuss a question rightly, you must feed him with spoonmeat, or that which is minced, if you meant to keep him long alive: he may freely bid fie of all Logicians, and no reproach to himself therein. The rest of my answer (he saith) is nothing but a tedious repetition of former matters. But if you look upon it again, you shall see among other things, a plain demonstration of your schismatical, and therefore very dangerous estate. Wherein for as much as he hath forsaken to defend you, let it stir you up to the better and earlier consideration of all his other dealings: which if you shall do, with humble calling upon the name of the Lord, I trust it will please him in mercy, to reach you his hand of conduct, to bring you out of that vast wilderness, wherein you have lost yourselves, and make you to see those good things that concern your stable peace, even in this Church, though poor, diseased, and piteously neglected, yet such as the Lord vouchsafeth to beget and nourish to himself many children by. Depart from the foolish man, when thou perceivest not in him the lips of knowledge. Proverbs 14, 7. ¶ A Defence of the Admonition to the followers of Browne: made in reply to a raging Libel of Brownes, sent abroad, in sundry written copies, against the same. WHen I came to the knitting up of my Confutation of Glover, (Christian Reader) I judged it a labour much tending to the benefit of many, to write some short admonition to his followers: whereby his unsoundness being urged again unto them by rehearsal, and justly aggrieved by the dangerous consequences, their hearts might be pricked (if it were possible) to seek and to embrace the way of truth again. In the entry whereof, I considered the original of their evil estate to be derived from a former fountain, unto which also my labour of cleansing must descend, if I would obtain my desired fruits thereof. It is not any new thing, but of old observed, and witnessed unto by the written word, that the Lord, Eccles. 7.28.6. petition. Rom. 1.23.24. 2. Thess. 2.11. 2. Tim. 3.13. in his righteous judgement, payeth sin with sin, and every degree of declining from his truth, with some other deeper downfall unto Apostasy. Therefore, when I beheld and perceived, all that I could learn, of the fiercest followers of Glover, yea and Glover himself, to agree with Browne, in that general of schism, for the discipline of the Church, I saw there other heresies, Browne the fountain of glovers heresies. as plagues of that transgression, which might not be removed, till he as the Genus, or captain cause of them could happily be avoided. For this cause do I so direct and prosecute my admonition to the followers of Glover, as that the first place containeth their errors in proper from Glover, and the second, such as they have in common from Browne. In which last part, as I make their case all alike, so by the first, I do manifestly dissort them. Alike is their condition in this, that they both have forsaken the brotherhood of the Church of England for the matter of discipline, and therein hold of Browne; and again unlike in this, that some of them only, in their wild wandering, meet with the heavy judgement of God unto Apostasy. Which hard estate of theirs, being showed in the first part of the admonition (lest they should think themselves safe, having gotten out of glovers briers, to lie out still wandering with the dispersed companies of Browne) the other part therefore declareth the evils that have come unto them by him, and that in the ears of all his followers also, if so be the Lord would vouchsafe unto any of them likewise the grace of a happy conversion. Neither is the handling hereof so obscurely carried, but that any of wisdom might easily perceive it: first, let the transition from the former to the latter part be considered, which is in these words, immediately after glovers heresies were committed to their consideration. But now to come unto the man that first led you out into the wild field of error, are you made wiser by him, etc. This (I say) doth show, that now only I went about to remember them of such things as they were directly abused in by Browne, the first author or beginner of their danger. And therefore it also argueth, by the proportionable law of contraries, that Brownes cause, & the venom they had received by him, was not touched at all in the first part. Secondly, drawing to a conclusion, after I had proved the issues of both their ways to be evil, I gathered the sum in this sort. Now therefore beloved in Christ jesus, sith your going out with this man hath had so hard event in many of you, as to bring you to the unrecoverable rocks of E. G. and leadeth even the better sort (whom Gods judgement hath not as yet hunted forth so far) to a manifest decay of true judgement and understanding, joining thereto the fearful companion of uncertainty, and restless course of life, forsake, etc. What can be clearer than these words, are to show, that Browne in this admonition, is understood as the stock, Browne the father of a twofold schism. from whence already hath flowed two families, both walking towards destruction, but yet the one much faster than the other, so as, though a man may say truly, every follower of Glover, is a follower of Browne, yet cannot thereof be concluded on the contrary, that every one of Brownes followers is glovers in like sort. Because some men have frenzies through extremity of fevers, doth he that saith such frantic men are feverish, conclude on the contrary that all feverish men are frantic? let no man therefore whom God hath kept clear from spiritual frenzies (which corrupt the true use of reason, no less than the bodily) yield captive their senses and understanding to so immodest a man as Browne, that he in this tempest of his disturbed and stormy affections, should by so lewd a libel, transform them (as it were) into his judgement. And this I mean, not only touching the iniquity that he chargeth me withal, for joining in some sort, his company with glovers, but for the other points of my admonition also, which he maketh his seduced once believe, to be false & slanderous. In defence whereof (I trust) those that have their judgements seasoned with the common anointing of God's children, will see & testify, that though I have been by his Libel, all to bitten & torn, as it were with a mad dog, yet the Lord, by the sovereign antidote of his spirit, hath preserved me, that I am not become mad also with him. And I beseech the faithful Reader, that he will not require at my hands, replies to all that Brownes furious pen taketh occasion to descant upon, nor to answer a fool according to his foolishness: but to be content, that I extend my defence only to the matters of some weight, committing the rest to his prudent estimation and judgement. His first 29. points (according to his numbering) I refer to the Reader. To the 30. Browne dangerously corrupt in matter of justification. I Charged Glover of holding this heresy: That those that have put on Christ, have power and strength to abstain from sin, and keep the commandments, and that a man is not yet justified, but condemned, all the while he is subject to sin against his will. Herein (saith Browne) I condemn as well the truth as the falsehood. Because (saith he) I could not distinguish betwixt the regenerate part of a man, (which though the man sin, yet that part sinneth not) and the unregenerate part, which (though the man be justified in Christ yet it is condemned.) A man would think by their utterance, that these things were sound Divinity, and of the learned universally acknowledged; so as they need no proof, but serve here only to notify my ignorance. Howbeit, there is nothing less (in deed) then Catholic doctrine in them. First, where he saith, The regenerate part sinneth not, though the man sin, he parteth the soul, which is a simple substance, and therefore not partible. No man speaking properly, but only in a borrowed speech, can say. The regenerate part, or unregenerate part of a man: neither when any sound writer saith so, doth he otherwise understand thereby then thus: In as much as a man is regenerate: or the regenerate and unregenerate condition: The inner man, The outward man: The new man, The old man: which are notes or names of qualities, not of substance, nor parts. But this man quite exempting some part of a regenerate man from sinning, and making another part always to lie under condemnation, speaketh more improperly, then that any modest metaphor can cover his fault. Neither can his best favourites, seeing this inconvenience, run to these other terms to interpret his phrase by, the blame that he hath laid upon me, will not suffer them. For if they say, he meant no otherwise then as Paul speaketh in these words. I thank my God through jesus Christ our Lord Now therefore even I in my mind do serve the law of God, but in my flesh the law of sin. If (I say) he understand nothing else by it, then hath he said unjustly (that I condemn aswell the truth as the falsehood) whereas I have set down this same doctrine in my book, & cited the very same place of Paul, to that purpose. Secondly, where he saith. The unregenerate part is condemned, though the man be justified in Christ, it is all a like absurd, but much more dangerous. The absurdity that it hath equal with the former, is in this, that if his phrase of speech be granted sound, yet the distinction he offereth thereby, is in deed no distinction, but a plain axiomatical contradiction. The whole is good, a part is evil. Browne is sound, his brain is sick. Are not not here special contradictions? and of the same force, as if one should say, a part of the whole is not good: or Brownes brain is not sound: which if any man should speak, would not every one of sense answer, that if the latter be true, the former is false, and so on the contrary? the like consideration receiveth his saying: for if part of the man be condemned, it cannot be said the man is justified. And contrariwise, if the man be justified it cannot be said, part of him is condemned, but if any such thing were truly to be pronounced, it must thus be delivered: part of a regenerate man is condemned, and part is justified. Again, in that he esteemeth a regenerate man to have some part of him unjustified, he holdeth him no further justified, then so far, as his inward renovation, A regenerate man hath no part of him under condemnation. or inhaerent holiness hath proceeded: which never being perfect in this life, maketh that no man is wholly justified in this life, and so consequently no man to be saved in the life to come. For after death cometh judgement. Here except the man can fetch fire out of Popish purgatory. I know not how he will dissolve these bands, B. holdeth a Christian justified but by his renovation. besides if a man be justified no further than he is renewed, and so his justification consist in the transmutation of inhaerent qualities, then is that false which the Church of Christ hath ever holden, Rom. 3.22.24. ca 4.23.24.25. ga. 1.4. ca 3 11.12.13.22.2. cor. 5.19.21. eph. 1.3.4.5: 6. Heb. 1.3. etc. that our justification standeth only in the free remission of sins, and not imputing our iniquities, through Christ: but on the contrary his righteousness being imputed unto us, as ours: this imputation (belike) serveth now to the use, B. holdeth that there is some part in a Christian that sinneth not. after we are once regenerate. Further, if there be any part in us that sinneth not, then is there some part in the regenerate man that fulfilleth the law in itself. For that which in itself fulfilleth not the law, cannot in itself be exempt from sin, and if it be not in itself exempt from sin, it cannot be absolutely said, not to sin. Beyond all this, if we be justified but in respect that we are regenerate, and regeneration consisteth in good works, it followeth that we are justified, B. gave Glover his hold. but in respect of works. Now in this what difference is betwixt him and Glover, (whom he saith he confuted) let the godly learned judge: as also whether I have injuriously inferred these conclusions upon his assertions. Let this also answer his 43. number. To the rest, from the 30. to the 47. thus much only say I, it is a wonder and astonishment that any should be found so sottish, as to admire, and addict themselves to the teaching and leading of such a senseless guide and ungodly liver. To that which is from the 47. to the 57 The first corruption wherewith the admonition charged B. proved. 3 I charge him to have set down this doctrine: we must never forgive our brother having offended us, except he first repent thereof, and seek reconciliation. Against it I oppose places of Scriptures which contain some special contradictions thereunto, which I understood in these two points, first, in that his denial of forgiveness is universal, without all exception of inward or outward. Secondly, it is extended unto all kinds of offences without exception. The first is resisted by all the Scriptures I oppose, the second by those which require a frank and absolute forgiveness, after the example of God's gracious pardon to us, like as love covereth a multitude of sins: which things, when he saw I meant (as appeareth by his 31. Section) yet he cavilleth as though I did as universally contradict him, and so disannul the doctrine of proceeding (by reprehensions) to the censures of the church in matters necessary. His answer to the purpose is, that the word, Never, was not in his book: nor inwardly was not meant: whereby he would make you believe, his proposition was not universal. Such shifts serveth him to keep many simple ones in his snare. But the godly wise suspect him so much the more. His words are these, Answ. to M.C. Pag. 38. Christ hath given power to every Christian to retain the sins of every brother, whom he knoweth to trespass against him, & not to forgive him except he see him repent. The first contradiction to truth is plain in these latter words. Not to forgive him except he repent, he confesseth the truth is, we should inwardly forgive him. Now, to forgive, not to forgive, or no forgiveness, some forgiveness, every man seethe to be contrary, and his proposition also to have been general. Secondly, the former part put down in these words, indefinitely to retain the sins of every brother is nevertheless too universal, especially being put down by a distribution of public and private sins, in the next lines following, and still without any exception. Pro. 10.12. 1. Pet. 4.8. Pag. 39 Read his declare. of the joining together of certain persons toward the latter end. Circumstance also doth further enforce it, for whereas in the same place he urgeth this practice of reproving with so hard a penalty, as the loss of our interest in Christ, if we suffer ourselves to be straited in the matter, what place leaveth he for suffering, covering, passing over, any our brother's trespasses? I would their own practice did not too much confirm, their judgement in this to be corrupt. To that which is from the 57 to the 60. The second corruption wherewith the admon. chargeth B. proved. 4 The admonition saith, Browne teacheth, that any one of a Church may excommunicate, if the rest will not join with him. For proof, some quotations are set down, the most were miss. His answer bringeth some fair shows to the contrary. Indeed he hath two notable tricks of an heretic, one is, ambiguity of speech, and deliverance of his mind. The other is tergiversation, and colourable shrinking, when he is pressed with his falsehood, what reasons I had to judge him a teacher of such doctrine, I commit the view of them here to the consideration of the godly: to whom, in this and all the rest, I submit myself. In his book of unlearned and witless definitions, Num. 55. against the law of verity he defineth the kingdom of Christians to be their office of guiding and ruling with Christ, to subdue the wicked, and make one another obedient to Christ. Now mark whereunto this tendeth, he saith in another place (answering this objection, that the sin is the ministers in disordered administration of the Sacraments, not ours) we ask them, Title against parish prea. and hired lect. etc. doth not the Church partake with the minister? and is not every Christian a King and a Priest, to rule with Christ by open rebuke, if no other do in season rebuke, and by withholding those from their communion and fellowship which are without the covenant? and yet more clearly speaking against the bishops authority, and rule in the Church, with disavowing their suspendings, and callings of ministers. Answ. to M.C. Pag. 17. Nay surely (saith he) the least in the kingdom of God shall be able by the word of God in their mouth is to pluck up, and root out such plants, if none other will join with them. I mean they shall pronounce them by the word of God, to be abominable, and have no fellowship with them in the Church: and so to them, they are utterly plucked out of the Church. For they are kings and priests under Christ, to execute the Lords government against such, and therefore ought not to lose their right, which is even their heritage and glory. Now weigh these places, with his proposition, as I have put it down, in these words. Any one of a Church may excommunicate, if the rest will not join with him. The antecedent part he giveth in these clear terms. Every Christian is a King and Priest to rule, etc. and The least in the kingdom of God shall be able, etc. if none other will join with them. The consequent is proved in that every such are abled to execute the Lords government against the wicked. Of which government excommunication is a part, as himself in his divisions declareth, number. 48. Now in his defence he hath but one place of special harbour, and that same also will fall about his ears, if it be touched. For where he hath those words. Yet we say not, that every one of a Church may excommunicate, Answer to M. C. pag. 28. for we ought to tell the Church, etc. Immediately followeth, But what if the rest of the Church will not join with us therein? Surely then as we proved before, we must set ourselves against them all, we must not be afraid of their faces, as the Lord commandeth, lest he destroy us before them. Now wherein seemeth this setting of our faces against them to be, but (according to the nature, and original of that objection) in our sole separation of the unworthy? As though he should say, If they will not do it, than we must do it: and so his denial of the same before, to be expounded to hold, till time that we have laboured in vain for the Church's consent. But when I understood him so, I perceive I did him too much favour. For he will have it understood, not of separating some one member, but of separating the whole Congregation from the Church of God. For he saith. We must set ourselves against them all by rebuke denouncing judgement, and forsaking fellowship. In the practice whereof it followeth, See my second answer to the question of communicating with the unworthy. that either we ourselves forsake a Church of Christ, (which he denieth in another place) or else do separate the same congregation from the Church of Christ. In all which, it may truly be attributed to him, in a plain sense, that was ascribed to jeremy, in a mystical sense: namely to be a fit man, to pluck up, and root out, destroy, and throw down, even kingdoms and nations, according as in those only words he urgeth the place of jeremy, in his answer to Master Cartwright. pag. 26. To that which is from the 60. to the 67. The third corruption wherewith the Adm. chargeth Br. proved. 5 The Admonition chargeth him with this conclusion: that one default of a congregation in separating the unworthy, may disannul it for being a Church. I need not go far for proof of this, if the handling of the last point be remembered. For if one may cast off a whole congregation, when he cannot obtain their voices to the separating of some offender, (and he will not say, that a man may cast off a congregation of Christ) it is manifest, he holdeth, that one default of separating the unworthy disannulleth a Church. His answer hath not the strength of a rush in it. His own words are. If any one such open and manifest offence, as is open murder, idolatry, adultery be found amongst any, and they are become so negligent or wilful, or are brought into such spiritual bondage, that they will not, or can not cure such offenders, but that offences remain and reign still among them incurable: Then the covenant is broken with them all. And this is but to feed his disciples with wind. For he will again at his pleasure interpret this negligence, wilfulness, and bondage, to be, whensoever a Congregation consenteth not to the motion of separating the unworthy, as besides the places already cited, these may further testifiie. In the 18. pag. against Master Cartwright, he sayeth, Those that hold the covenant to day, may break it to morrow. This is but a short time to prove either bondage, wilfulness, or negligence. Again, he sayeth, Any gross wickedness committed by all, is the breaking of the covenant by all. Now he will interpret it gross wickedness, when any Congregation consenteth not, to the motion of one, or some few, for the casting out of any wicked one. Let these words be witness. And is not this a message from Christ, Answer to M. C. pag. 30. when one or a few persons do justly rebuke a Congregation, for overthrowing the lords discipline, and treading his sceptre under foot? And is not his sceptre cast down, and his kingdom polluted, when he which is manifestly known, and proved to deserve separation, cannot be cast out? This one default of separating the unworthy, he accounteth the treading under foot of the sceptre of Christ (yea compareth it in the same place to be equal with Apostasy) therefore gross wickedness, and therefore also by his doctrine, of force to disannul a Church. Whereupon it followeth, as the Admonition truly inferreth, that seeing Saint Paul calleth the Corinthian Church, a Church of God (notwithstanding their grossest kind of negligence, and vile continuance in security, touching the separating of the incestuous person) either Saint Paul was to be blamed for so doing, or else Browne is a dangerous schismatic in teaching such doctrine contrary to him. The mists which he casteth before his disciples eyes, to extenuate this sin of the Corinthians, are scattered and brought to nought in my second answer to the question of communicating. Sect. 21i What he can make of this word incurable, or any other terms of vantage he can devise, the rest of his writings here cited being considered, let the godly reader judge. The manifold conclusions of heresies, which he would make the reader believe to be in my assertion, declare but the full swarm that lurketh in his waspish breast. My answer is, either they are no heresies, or none of mine. To that which is from the 67. to the 72. 6 It may plain enough appear to the wise reader, The fourth corruption wherewith the Adm. chargeth Br. proved. that the Admonition taketh such a course in setting down the six corrupt opinions of Browne: as that the former (for the most part) openeth the way, and giveth light to that which followeth. So here, considering what hath been proved in the last point afore going, to wit, that one breach of duty in the practice of government, breaketh the covenant and disannulleth a Church, it followeth hereof necessarily that he judgeth, the covenant betwixt God and his Church, to be holden and kept by works. His only answer to the purpose for this is, Browne holdeth the keeping of discipline, the keeping of our covenant with God. That he calleth not discipline the covenant, but saith, that the covenant is kept by discipline. Which is altogether as much as I lay to his charge, howsoever he catcheth at a feather to maintain some quarreling, as appeareth by my manner of setting down the truth opposed to his falsehood, within five lines following. For there I say, Not by works, but by faith is the covenant kept on our part. Now since he confesseth, as much as I meant to charge him with, and that which I charge him with is popish heresy, it followeth that Browne teacheth popish heresy: yet he contendeth earnestly, Num. 69. That he speaketh in no place, of keeping the covenant by faith, or by works. But if he be so mad, that he understandeth not practise to be works, then is he too mad to be talked withal. And is not (I pray you) the keeping or executing of discipline, the practice and works of the Church? And B. is not much behind him in other places, as shall be showed. From this manner justifying or condemning the Church by works, Glover turned it to the justification of particular Christians by works. How thin the shears were that went between these two, let all sound Christians judge. To the 72. & 73. He accounteth discipline the groundwork of the Church, (saith the Admonition. The 5 corruption wherewith the Ad chargeth B. proved. Harrison calleth it the chief corner stone, upon the 122, Psalm. ) Browne saith, He useth no such word as groundwork. Let the reader judge. These be his words, in the place that I quoted. Having discoursed after his wild manner, against all sorts of the ordinary ministery in England, saith he, The Pope's old house was destroyed in England, and they are called to build it anew. Tit. against Parish Priests, hired lect. etc. last leaf. And by and by after: Let us welcome wise gentlemen: they took in hand to build the Lords house, and now more than twenty years are past, in studying for the groundwork. If his hand had not been so hasty to write, but his head more considerate to read the leaf that was quoted, perhaps he would not have denied the word, for fear of the reproach of impudency: yet suspecting such a thing might be found in him, he addeth, Nevertheless, whosoever denieth, that the discipline, that is, the power and authority of Christ, is essential to the Church, and avoucheth that it is but an accident or hangby, the same is an heretic and blasphemer of Christ Scilice●, si sanum haberes sinciput. A Church which consisteth of believing b 1. Pet. 2.4.5.7.9. people, builded so by faith, upon jesus Christ the head corner stone, is in a two fold condition to be considered: the first is the very knitting unto Christ, wherein alone standeth the life and being of a Church, and in nothing else. For it is he (saith the Apostle) c Ephes. 5.23. that giveth salvation to the body: he maketh it through his paid ransom d Ephes. 5.24.26.27. 1. Cor. 1.30. Psal. 36 7.8. Cant. 2.3. Isai. 4.3 4. and imputed righteousness, justified, holy, and unblamable, without spot or wrinkle. The second is, in that by this union with Christ, all things of his mediation (& so of his kingly office) are in a measure, communicated e Ephes. 4.16, Col. 2.19. 1. joh. 1.3. Rom. 8.32. Apoc. 3.20.21. Psal. 36.8.9.10. thereunto, so as it now practiseth obedience, & holy behaviour unto the Lord, & these conditions are no other than such as we may behold in every particular christian. For first, apprehending Christ by faith, he becometh one f 1. Cor. 6.17. with him. Next is begun (by communication) a change of the inherent qualities, to a practice of g 1. Pet. 2.4.5.7.9. Ephe. 5.1. 2. Col. 3.0.10. 1. Thes. 1.6. Psal. 17.15. holy life. Now I would know of that great divine, whether a man be justified, and so a Christian, in the apprehending of Christ, or else in the renewing of his inherent qualities, The Archpapists, and counsel of Trent hold so. If he say, By renewing, he knoweth his companions. If he grant it by apprehending, than his groundwork hath failed him. And like as every one particularly is justified for a Christian, through their only uniting with Christ by faith, even so are many together justified for a Church of Christ, through such union with him only. And then, if this union give it the form of a Church, it must necessarily be a Church, before it practise discipline, because our discipline in question hath no place, but in an united body, or congregation. Now nothing can be, but in respect that it hath all the essential parts of being. Discipline is not of the essence of a Church. Whence must needs follow, that the Church having first a being, before it exercise discipline, consisteth of all the essential parts, before it exercise discipline, and so discipline must be found no essential part at all. Plentiful confirmation hereof have we in the Scriptures, from the practice of the Lords chief instruments, in the planting and reforming of his Churches. Those three thousand souls, that were gained at one prosperous preaching of Peter, Act. 2.41.42.44.45.46.47. may not be denied the name of a Church of GOD, sith of those things, that are there recorded to be done of them, some are only proper to a Church, and have no place at all in other meetings. For these being now baptised, are said to have continued in the daily exercise of the word, prayer, thanksgiving, breaking of bread, and communicating of their substance. Now if the censuring discipline in question, had been essential to their being of a Church, so as without it they could not have done those things which only pertained to a Church, as the Apostle would first have been mindful to establish the same, so the holy Ghost would not have failed the setting down thereof, especially addressing himself in that story, to describe the memorable beginnings and framings of the Churches, as a pattern in such cases unto all ages ensuing. Therefore whereas the holy Ghost, voucheth it a Church, apt to exercise the word and Sacraments, whose very being it defineth by the only joint and willing receiving of Christ jesus, Act. 2.38.41. preached unto them for the remission of sins, without any mention making of the discipline we speak of, it is plain enough, that he accounteth not of discipline as a thing without which, those converts could not be made a visible Church. The like is of the congregation in Samaria, Act. 8.5.6. and 12. called a Church of God. cap. 9.31. The manner of Paul, Barnabas, and others in the planting of the Churches at Antioch, Iconium, and Lystra, Act. 11.20.21.26 Act. 13·43. 48. Cap. 14.1.21.22.23. do yet further enlighten this that I have said in the other. For, first they gathered congregations unto Christ by the preaching of the Gospel in those cities, after that as they found them grown to a fitness, at other returns unto them, they furnished than with Elders orderly elected among them. This their order (I say) declareth, that the erecting of discipline and ordaining of Elders therefore, doth not make a Church of Christ: for that if the Apostles had so judged, they would never have deferred the establishing of it, to times after the gathering and planting of them. Yet further to confirm this thing, Paul writing thus to Titus: for this cause left I thee in Creta, Tit. 1.5. that thou shouldest redress the things remaining, and appoint Elders in every City, as I commanded thee, teacheth us, both that the Apostles gathered Churches without this discipline, and also held them in the account of the Churches, before that was added to them. Which things prove discipline, not to be of the essence of a Church, as clearly as can be wished. Now touching reformation of declined Churches, let us see what some examples, in that course do afford us. When Asa the first renowned reformer of the declining Churches of judea began to set in hand so glorious an enterprise, he that considereth the history shall see, that among other things, the discipline of the Church, lay as a thing cast down, and neglected, as appeareth by the reformation thereof, which immediately I shall speak of. If then discipline had been of the essence of the Church, there had not been at that time, nor in the days of Abija his father, any Church of GOD remaining at jerusalem: but the latter is false, and is proved by the protestation of Abija, a little before he joined battle with jeroboam, and the testimony of the spirit of God in delivering that history, 2. Chro. 3.4.18. who saith. That the Israelites were depressed the same time, and the children of juda strengthened, because they stayed upon the Lord the God of their fathers. Therefore the former also is false, namely that discipline is of the essence of a Church. Also if discipline should make it a Church, or be necessary to the being thereof, it appeareth that notwithstanding all asa's reformation, yet, was it as then no Church for the godly to resort unto, sith the reedification of discipline is ascribed, not to Asa, but to his son jehosaphat, 2. Chro. 19.8.11. after him. Neither may any with probability conjecture, that Asa set up discipline, 2. Chro. 15.17. and let it fall again. For, to have an upright heart all the days of his life (which thing the holy Ghost testifieth of him) and to suffer that which the Lord had made him see to be worthy reformation, to go down again, are two things contrary, and cannot be verified of one and the same subject. But now all men that savour the word of the Lord, must needs acknowledge, that the Church of judea in asa's days, was a glorious habitation of the Lord, and the Temple at jerusalem, a place then for his faithful servants, to do their sacrifices and services unto him: 2. Chro. 15.8.9. etc. insomuch as that many of the Israelites fled from their own coasts, to dwell in judea, seeing thus the Lord to be amongst them: So must they of like necessity confess that which therehence firmly is concluded, to wit, discipline not to be of the essence of a Church. Lastly, to come to the worthy jehosaphat, who feared no slanderous imputation of arrogancy, or singularity to himself, neither accounted it any impeachment to the dignity of his father Asa, though in repairing and beautifying the house of GOD, he should exceed him in some points: considering (I say) his course of proceeding, if discipline were necessary to the being of a Church, than all that he did in the beginning of his reign, was worthy no commendation. 2. Chro. 17.5.6.7.8.9. For what good could he be said to have done to the Church, when as all that he had done, could not (by this man's saying) gain it the worthy name of a visible Church? for as touching the reformation of the discipline, it appeareth to have been about the latter end of his reign, after the Lord had by his Prophet, 2. Chr. 19.5.11. rebuked him for yielding wicked Ahab assistance in his enterprise. Wherefore, as I hope to hear of no man so impudent as to say, that the Church of judea was then no apparent Church of God (I mean in his time before the reviving of the discipline) so am I sure, that none but such as are grown to that impudence, will hereafter affirm discipline to be of the essence of a Church. Let all the likers of Brownes writings now consider, whitherto his reproaches reach, when he saith, that by denying discipline to be of the essence of a Church, we seclude Christ, and the Church of Christ, from the power, authority and discipline of Christ, and (as he saith otherwhere, that so we make Christ a dead Christ, yea an Idol or counterfeit Christ, Answ. to M.C. Pag. 33.34.25.36. and the Church an Idol or counterfeit Church: If we have committed this thing, than these Kings, and those Apostles are guilty thereof. But because he seemeth to have fortified himself in this as in a Castle, let us also even here make proof of the strength of his walls. And first what meaneth he to say, we feign a counterfeit Christ, and a counterfeit Church? Is it because we remove discipline from the being of a Church? Why then thus he disputeth. They that hold the power, authority, In the place last quoted and his 72. section against my admonition. Brownes' greatest argument to prove disc. to be of the essence of a Church. and government of Christ not to be of the essence of a Church, do feign a counterfeit Christ, and a counterfeit Church: But they that say, discipline is not of the essence of a Church, hold the power, authority and government of Christ, not to be of the essence. Therefore they that say discipline is not of the essence of a Church, feign a counterfeit Christ, and a counterfeit Church. Here is Harison also upon 122. Psal. answered for this matter. This (beloved) is indeed the main pillar, whereupon all Brownes and Brownists schismatical building standeth: and thus (by the grace of God) I will overthrow it. First to lay the way open and avoid ambiguity. The word, government, that it may bear the same sense with the word, authority, wherewith it is coupled as a synonymy, must be taken for the office of government, and not as it is used sometime for the action of government. For example: When one saith, David had the government of the children of Israel, there he meaneth the office of government. But if he say: David's government replenished the Israelites with the knowledge of God, than he meaneth by government, not the office, but the action or administration of government. Again, the word, power, may be used in a double sense: one when it is understood for might, strength, or efficacious force, 1. Cor. 5.4. ca 4.18.19. 2. cor. 10.4.8. cap. 13.4. Psal. 110.2. which is that the greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 expresseth. In this sense cannot power, in this place be taken, because that kind of power of Christ, is no other than his divine essence, which he hath from the father by an eternal generation, in as much as he is begotten of the substance of the father, & so is coessential with him. For this is a far differing thing from his auth oritie, or office of government, and therefore may not, as one thing, stand ranged with those words. The other is, when the word, power, meaneth nothing else, but authority, jurisdiction, Mat. 28.18. or government. As where he saith, All power is given me in heaven and in earth, here the word is not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And therefore signifieth not the force & might of Christ, whereby he executeth all things in his government, but his authority or office of government. And in this sense we admit and receive it here, as of the same sort with those words wherewith it is coupled. The entrance thus paved, I answer to his syllogism, denying both proposition and assumption. His proposition carrying the force of a convexive, falsely inferreth the feigning of a counterfeit Christ, and a counterfeit Church, upon the denial of his power and authority to be of the essence of a Church. For they do not thereby, as he beareth men in hand, separate Christ and his Church from his power and government. Men of mean understanding know, that there are proper accidents to things which cannot be separated from them, and yet are not of their essence. For example, heat cannot be separated from the fire, nor moving from the sun, yet are neither of those properties any part of their essence, nor doth he that saith, heat is not of the essence of fire, nor motion of the essence of the sun, deny therefore the fire to be hot, or the sun to have his motion. And concerning these offices in question, touching which Browne so arrogantly challengeth M.C. to answer whether they be of the essence of the Church: I would the reader should ask of him, Pag. 35. or his friends (if he think it good) whether the kingdom & Priesthood of the son of God and man, the word incarnate, be parts of his essence, or accidents unto him rather: and so whether he that shall say, they are not of his essence, doth thereby despoil him of his offices? I fear not (unless you take him in some desperate fit) he will answer, no. Why then, if a thing may truly be removed from the essence, and nevertheless necessarily admitted in the Subject, how followeth it, that they that deny the kingly power or authority of Christ, to be of the essence of a Church, do therefore make or feign a Church that is without it. This being voided, let us now try, whether Christ's power authority and office of governing, be of the very essence of a Church, as he would have it. This shall we sound try out, This hath been done once or twice before. Yet I must crave the reader's patience thus far. by examining by the word of God, what are the essential causes of that which is, & truly may be called the Church of God. And first for the matter of a Church, The matter of a Church. I suppose it will be readily yielded unto, to be Christ the head corner stone, and Christians who are as lively stones to be builded upon him to a spiritual house. 1. Pet. 2.4 5. Eph. 2.20.21.22. For so the Apostles Peter & Paul plainly declared, according to which proportion, he is likewise called the head, and we that believe in him, the members, as Saint Paul saith, that under the feet of Christ God hath subjecteth all things, and hath appointed him over all things to be the head to the Church which is his body, Eph. 1.22.23. cap. 4.15.16. Col. 1.18.22.23. ca 2.19. joh. 15.5. Rom. 11. even the fullness of him that filleth all in all things. To the same end Christ compared himself to a vine, and those that believe in him to the branches of the vine. Like whereunto is that of the Olive, and the branches grafted therein, as Saint Paul delivereth it. The matter of a Church we have. Let us now see what may be the form. The form of a Church. Neither will it be hard to find that, if we consider that the setting together of prepared stones maketh the building, the uniting of the head with the members formeth the body, and the continuance together of the stock with the branches, giveth the being of a tree. For so is it likewise agreeable to all reason, that the uniting and knitting together of Christ and Christians, be granted the formal cause of a Church. Now this unition is by two means, the one eternal, the other serving but for this life. The eternal unition is by the holy Ghost, whereby we are flesh of his flesh, & bone of his bones, Eph. 5.30.31.32. Gal. 5.2.5. joh. 17.21.23. and made finally complete and perfect in one God through that one and only mediator between God and man jesus Christ. This is peculiar and proper to the Catholic Church (which is the whole company of the elect of God) and doth not pertain to the members of a particular Church, as they are only considered members of any particular Church, but as they are also in that regard, members of the Catholic. The temporal unition, which (as I said) serveth for this life, is by faith: which shall cease in the day of the revelation of the Saints of God, when we shall be possessed, Rom. 8.23.24. 1. Cor. 13.8.12.13. Hebr 11.1. 1. Cor. 15.53. john. 17.23. 2. Cor. 5.4. of the full fruition of all those things we hoped for, as the holy word doth testify, for mortality shall be swallowed up of life, persuasion of possession, and faith of the fullness of the spirit, and perfect being in God through Christ. Mean time, a Rom. 11.20.21 faith is as the engrafting of the branches into the stock, whereby they are upholden, whilst that by the sap and spirit of life proceeding therefrom, they be grown and established. And as the branch to be engrafted, needeth those his enwrappings and bindings, to support and defend it against sundry inconveniences, till it be able to be without them, and afterward they are of no use unto it: so doth faith support and descend the tender conscience, against all the storms of temptations, till there be that perfect growth in Christ, that is utterly freed from them, at which time, in like sort, faith doth cease. But here withal, this faith must be understood to admit a twofold consideration: the one in respect of Gods, the other in respect of man's beholding and judging thereof. In regard of God, that only is acknowledged, which is unfeigned and sealed up with his holy spirit of promise. But in regard of man, a feigned faith may also stand in the reckoning, sith man cannot judge of the heart, but must therefore accept & rest in the sound confession of the mouth, and so according to this latter consideration, hath the Reader the right understanding of faith in this question concerning the fourming of visible Churches, for man to discern of & join with them. Now that faith doth engraft and unite us unto Christ, and so is the proper form of particular & visible Churches, I needed not at all stand here to prove, if there were not in this man against whom I deal, a just suspicion of fundamental Apostasy herein. For if he had been indeed persuaded thereof, to this day, we should never by him have been thus brought to the proof of the being of our Church, as now he hath provoked us. Therefore although this cause hath been already so handled by the worthy servants of God against the common Adversary, as that he whosoever at this day shall call it into question, is more worthy the sharpest discipline, than any disputation. Yet for to stop importunate mouths whatsoever, and to make clear to the world the confutation of Brownes false conclusion here in hand, it is requisite, that after the large labour of others, I also point at some profess for this purpose, showing that visible Churches, in as much as they stand in the account of visible Churches, Visible Churches are united unto Christ by faith only. are united unto Christ by faith only. First, let all the planting of Churches, throughout the story of the Acts be considered, and see if the holy Ghost do not every where testify this uniting unto Christ by faith, and nothing else. The first three thousand souls that Peter gained at one Sermon, are said to have received the word, Act. 2.41. and thereupon to have been added unto the Church by Baptism. The which receiving of the word whereupon they were baptized, Act. 8.36.37. cannot be otherwise understood (for the Lords ways are one) then the same which Philip demanded as the thing by which alone the Eunuch could obtain the seal of a Christian, namely faith, and so is it also expounded within two verses in the same former places of the second of the Acts, when the story saith of the same assembly these words: Act. 2.44. And they that believed were in one place, and had all things common. But nothing can more explain and confirm that example, than another like unto it, of the gathering of a Church by Philip, in a City of Samaria, Act. 8.12.13. See also Act. 3.15.16.20.25.26 cap. 4.4.10.11.12 cap. 10.38.42.43. cap. 11.20.21.23.24.26. ca 13.39 where the Text expressly saith, That assoon as they believed Philip which preached the things that concerned the Kingdom of God, and the name of jesus Christ, they were baptized both men and women. Then Simon himself believed also, and was baptised, etc. The same likewise is the flat doctrine of the Apostles every where. Let the lovers of truth behold and bear witness. Christ (saith the Apostle) hath redeemed us from the curse of the Law, Galath. 3.13. when he was made a curse for us: for it is written, Verse 14. Cursed is every one that hangeth on tree; that the blessing of Abraham might come on the Gentiles through Christ jesus, that we might receive the promise of the spirit through faith. Verse 22. But the scripture hath concluded all under sin, that the promise by the faith of jesus Christ, should be given to them that believe. Wherefore the law was our schoolmaster to bring us to Christ, that we might be made righteous by faith, for ye are all the sons of God by faith in jesus Christ. The same Apostle saith, Verse 24. Verse 26. (a) Eph. 3. 12.1●. We have boldness, entrance, and confidence by faith in Christ. And expressly, That Christ dwelleth in us by faith. Now judge whether the sun can give thee clearer light to read, than the plain terms of the Apostle, do teach thee to acknowledge our uniting unto Christ by faith. If any man desire to see more variety of places, let him look these (b) Ro. 3.21.22.24.25. ca 5.1.2.10.11. Ephes. 4.12.13.15. Coloss 1.21.22.23. cap. 2.5.6.7.12.13.14.15. 1. Thess. 1.2.3.7.8. 1. Tim. 1.4 Hebr. 3.6. cap. 4.2.6. cap. 11.1. Rom. 11.20.23. john. 1.12. quotations, where he shall see, by the abundant testimony of the spirit, that we are all reconciled unto God by faith, accepted for our faith, united unto a body, and engrafted into Christ the living stock, by faith. Thus then, if matter and form be the essential causes, whereof any thing consisteth, and whereby the being of any thing is acknowledged, I hope we have here with Ma. C. found out and proved the essential causes of a Church, so as no man needeth to be perplexed in discerning the being thereof, if he have attained such a mind, as can rest in the wisdom of God. Hear we meet with that foolish and vain exception of Browne against Ma. C. namely, That Christ is the life and essence of the Church, and not faith, which is, Pag. 35. as though faith had not direct relation to Christ, and Christ to faith in this consideration of a Church, wherein neither can faith be considered without Christ, nor yet Christ as their head without faith. And if Ma. C. having set down, that Christ is the foundation of the Church, and that the assemblies are laid upon him by faith, should have added in such express words, that faith is the life of the Church, were faith to be taken here without respect of the foundation named before? Or were it a harder speech, then that which S. Paul uttereth, Rom. 11.20. when he saith: We stand by faith. What difference is there between, We live by faith; and we stand by faith? But Habacuck the Prophet miss not the very words, Habac. 2.4. The just shall live by faith. But yet cannot Browne abide this, that by faith only the Church is united unto Christ. Wherefore because Ma. C. saith, that nothing besides faith in the Son of God is necessary to the very being of a Church; Pag. 34. he replieth, saying, That then belike children, which yet through want of discretion cannot have faith, shall be without the essence and life of the Church. O deep Divinity, worthy a Cambridge degree (if I should requite him with his own terms.) Christ hath these words, john. 3.18. H●br. 11.6. He that believeth not, is condemned. And the writer to the Hebrews, Without faith it is impossible to please God. What cause had Browne more to object this of children's faith against Ma. C. his discourse of the being of a Church, then against these general axioms of Scripture touching the being of a Christian, or in state of salvation? for it lieth as indifferently against the one as the other. And if he had whereby to be reconciled with those Scriptures, so as his objection should not lie against them, a little equity would have lead him to have applied the same to Ma. C. his conclusion likewise. If his knowledge be no better than he saith, All infants are not without faith as Browne supposeth. he must learn, that infants of parents that be within the covenant, are not to be accounted without all faith, as his writing supposeth: for if they be elect, then have they the (b) Luke. 1.15. jere. 1.5. spirit, and so faith in power, ability and inclination, though not in outward profession and action. Like as also at the same time, they can not be denied to have reason (for as much as they have a reasonable soul) although it be but potentially, and not in act or outward gesture. If they be not elect, and so have not the anointing of the spirit, nor therefore any faith in the sight of God, yet receive they so much from the faith of their parents, as to be by it accepted of the visible Church for a holy seed, and partakers of the promises, because they, judging but as men, have no cause at all to doubt thereof. This man urgeth out of Habacuck, Habac. 2. that The just shall live by his own faith, but there was no cause: for it is not said, that infants shall be saved, or live in the sight of God by their parent's faith, but only, that by it, they are of men to be reputed within the covenant, and of the visible Church. Yet he standeth to it, that Not by the faith of the parents, but by the promise made to the righteous and their seed, the children are reckoned in the Church. O trifler: how are the parents within covenant, and partakers of the promises, but by faith? And how do the promised blessings descend unto the children, but in regard that their parents believed? Wherefore, this foundation will stand unmoved against all Papists and Apostates, that particular visible Churches are united unto their head Christ by faith, and by faith do they stand. And certainly it is strange, how this should be doubted of by any that esteem themselves justified by faith, sith one member hath not a several law of life by itself: but look by what law and tenure one by himself enjoyeth the state of being in Christ, by the same also doth another, and consequently many together, even till you have reckoned the whole number of the Church militant. Now for the kingly authority and government of Christ, sith no corner of the world, no not the uttermost borders of his enemies are without it: how can his Church (whereof himself is the head) be imagined to be without it? And yet it followeth not, Answer to M. C. Pag. 35. because the Church, nor no action therein cannot be exempted from his rule and government, that therefore his rule, authority, or government, should be of the essence thereof. I have showed before, that though proper accidents, be perpetually in their subjects, yet are they not of their essence. And here I say furthermore, that if Christ's power and authority be of the essence of all assemblies which are subject unto it, then is it of the essence of Popish and Heathenish Synagogues, for his throne is also pight in the midst of his (a) Psalm. 45. and 68.19. Luke. 3.17. Psalm 110. Prou. 15.3. Matth. 28.18. joh. 17.2. 1. Cor. 15.24.25. Rom. 9.17.18.19.20.21.22.23 Philip. 1.28.29. 2 Thess. 1.9.7. cap 2.10.11.12. The bounds of Christ's power and government not considered of Browne. enemies. Again, if it follow, that where Christ's government and authority is not made thus essential, there it may be concluded, Christ is not made essential: it followeth equally on the contrary, that where his authority is so made essential, there he is granted to be essential also: and then seeing Browne will have it to be of the essence of the assemblies where it is admitted, he most unwarely maketh Christ of the essence of Popish and Heathenish companies, as I said before: for as much as they are all under his kingly authority and government: and as well sitteth he to direct the course of his enemies in all points of their rage and malice to their own destruction, as his elect in the way of righteousness to their salvation: even so the Scriptures in all places, and namely, the last quotations, do apparently testify. By this that is said, I hope, it is clearly proved, that Ma. C. upon good grounds hath delivered, that Christ is the head or foundation, and the assemblies or particular Churches, are united unto, or builded upon him by faith, and that nothing besides faith in the Son of God, is necessary to the very being of a Church. Also, having found the essence of a Church, it followeth, that all things else attributed thereunto (and namely Christ's government as occupied in that subject) are referred by the learned to the place of accidents, and so was it well enough gathered by Browne himself, save that where he interpreteth the word accident, by the word hang by, he rather pointeth at the desert of an Heretic, then noteth out the nature of such an accident. Thus much to his proposition. His assumption beguileth with a grosser kind of sophism: as from the denial of any thing in part, Harrison also beguileth with the same fallation. Psal. 122. and is here therefore answered. to conclude the denial of the same thing in the whole. For upon the denial of discipline, followeth not the denial of all Christ's power, authority, and government, except Christ have no further authority and government, then is to be executed by the Elderships of Churches. But I have proved before, that Christ's government is absolute over both friends and enemies professors, and not professors of his name. And here further concerning his Church, I say, the administration of his government is twofold, proper, (d) jesa. 11.2. Psal. 45.8. joh. 3.34. cap. 1.16. 1. Cor. 1.30 Coloss. 2.3. Ephes. 4.7. 1. Pet. 2.5.9. Revel. 1.6. ca 5.10 Christ executeth his government in his Church partly by the secret hand of his power, partly by the outward hand of his members. and communicated. By his proper government, I mean that which he hath reserved only to himself, as not being limited or shut up within any bounds of laws or orders revealed unto the creature, but is executed, according to his infinite wisdom, by the secret hand of his divine power, and that both extraordinarily, and ordinarily, and both ways to the calling and saving of his elect, which are the true believers, and to the hardening and condemning of the reprobate, which are the counterfeit Christians. The extraordinary ways are seen in his immediate judgements, to the confounding of the wicked, and succouring the godly. The ordinary, by making the word of exhortation and reproof, and every thing of ordinary edifying, the (a) 2. Cor. 2.15.16. savour of life unto life to those that are saved, and the savour of death unto death, to those that are damned. Hence flow calling, comfort, rejoicing, and (b) 2. Tim. 3.16.17. growing up to perfection to the former: but rejecting horror, continual hardening, and (c) 2. Cor. 2.15.16. final perdition to the latter. His communicated government, is that which being limited within the compass of certain Laws and Cannons of his holy word, he hath committed to be outwardly executed by the hand of the members of particular Churches accordingly. This consisteth in their outward using the Word, Sacraments, etc. and in their political guiding, concerning both the manners and necessities of all and every of them. This latter part only of the communicated government, which is the political guiding of the Church, What must be understood by the word Discipline, in all the controversy between the Brownists and us. is that same discipline, which generally all Ecclesiastical Writers speak of, and which is now with us in question, whether it be of the essence of a Church. Let therefore the godly Reader consider, what an odious jangler Browne is, who upon any denial of the last and most inferior (though yet no base but a worthy) part of Christ's government in his Church, concludeth a denial of all and every whit of his power, authority and government therein. Browne greatly abuseth his disciples with this sophism. So likewise Harrison upon the 122. Psalm. And therefore where the Reader findeth in Brownes writings, Discipline and Christ's government matched together, as though they were synonymies, that is, divers words, but of one signification, there let him smell this his Sophistry, and reject the lewd seducer so offering it. And though he pretend the place to the Corinth's, 1. Cor. 5.4. to approve his phrase, saying: Paul calleth this Discipline the power of our Lord jesus Christ, believe him not. For the Apostle speaketh not there of Christ's power as it is taken for his authority and office of government, but for his divine might, strength, and efficacious power, by which he is with his Church to the end of the world, Math. 28.19.20. Luke 24.49. Acts 1.5.8. and promised to be in the midst of two or three that should be so gathered together in his name. Hereupon, Math. 18.19.20. Paul doth not call (as he sayeth) Discipline, the power of Christ, but encourageth the Corinthians to minister the discipline of Excommunication upon the incestuous person, arming them thereunto with the mighty presence of Christ, by which it should be made effectual. This double use of the word, power, I prevented before. And now let Browne know, that whereas by alleging the Scriptures, he shifteth, I may say, coggeth in a divers sense, the pitfall of homonymy, which he prepared for his reader, is discovered, and so become a snare unto himself. Next, from two or three places, that set forth the efficacy of the word, by magnificent and worthy titles: as 1. Corinth. 4.20. The kingdom of God is not in word, but in power. Psalm. 110.2. The Lord shall send the rod of his power out of Zion. And 1. Corinthians. 10.4. The weapons of our warfare are mighty through God: from these places (I say) he concludeth thus. So then, if the power of the word, to bind and loose, to remit, Answ. to M.C. Pag. 34. or retain men's sins, to promise life, and to rebuke and give over to execration, be taken from Christ or the Church of Christ, what remaineth but an Idol or counterfeit Christ, an Idol or counterfeit Church. Here both he proceedeth in his double faced fallation last noted, conveying himself by the word, power, from Christ's office, to his divine essence, whereby he accomplisheth all things in his government, whether by the mean and ministery of men or otherwise, as I observed before in the distribution of his government: and also heapeth upon it, an impudent petition of the principle, as if the discipline being removed from the Church, forthwith the word should be without Christ's power to bind and loose, to remit or retain men's sins: which is not so much to extol the worthy discipline (as he pretended) as it is either to clog and chain up Christ's divine power thereunto: or else to make discipline the divine force, and efficacious power of Christ himself which is his essence. Whether soever of which (as one must needs) be granted, not Master Cart-wright, but Browne shall be found the absurd blasphemer in this case. The bulwark of his cause is beaten down, & there is not a weapon left him of any strength unbroken, if this be well weighed, which is by me delivered. And if the reader consider, that although the discipline be a kind of the authority of Christ, yet is it not all, nor the principal of his authority: and that although he use it, many times, as a chariot, for his holy word to ride upon, to subdue rebellious spirits: yet he useth it neither most chiefly, 2. Cor. 1.21. 2. cor. 10.4. Heb. 1.3. cap. 4.12. Esa. 11.4. nor most ordinarily: but the simple preaching of the word, is his continual sceptre and sword, whereby he saveth his people, and conquereth his enemies: beateth down every strong hold: pierceth to the division of the soul and Spirit, and of the joints and marrow, and judgeth the very cogitations and conceits of the heart. This, I say, if the reader consider, seeing there are no greater effects in the whole kingdom of Christ, johnas. 3.5.6. 2. Sam. 12.7.13. Act. 24.25. ca 26. ●8. ca 2.3.8. than these which he executeth by his word, yea when it is not assisted by the discipline (for the word may stand without the discipline, so cannot the discipline without the word) he will not only stay himself, as in a refreshing shadow of Christ's gracious government, where he seethe the word delivered and taught: but also acknowledge and testify, that it is a most malicious devise of Satan, practised by such instruments as Browne, under a quarrel for the holy discipline to draw thousands of souls from the most ordinary and mighty means of Christ's government, and administration of his kingdom, that so lying scattered from the fold, they might be out of all hope of ordinary rescue, when the devourer should find them. Answ. to M.C. Pag 36 38. Let not Brown now henceforth ask what part of discipline may be wanting, and the Church notwithstanding have the essence, and name of a Church. For although Mast. Cart. not framing himself to Brownes sense and writings, as with whom he meddled not in his letter, useth the word, discipline, in a larger sense, as comprehending all the behaviour concerning a Church in outward duties, and so (amongst the rest) the daily planting and building, by the calling and offering of the word by the ministers, and the hearing, receiving and obeying of a people: yet Browne cannot think to use the word in that sense, sith his own writings have bounded him and set him in a scanter compass, namely within the political guiding of a Church, which I have lately before spoken of, as generally all his writings, and namely his most unlearned definitions and divisions Numb. 48. do testify. Where defining the kingdom of Christ, to be his office of government, whereby he useth the obedience of his people to keep his laws and commandments, to their salvation and welfare: he divideth the same in overseeing and trying out of wickedness, rebuke and suparation. By which place, (unless we will imagine of a discipline that hath larger limits than the kingdom of Christ) we see what Browne understandeth by discipline. Within the political guiding of a Church, therefore, must he be contented to be restrained, in all this disputation of discipline. And as for his busy hunting after Contradiction in M.C. his words, in saying, discipline is not of the essence of a Church, and yet for want of all discipline, Pag. 35·36. to take away the essence and name of a Church: his labour is utterly lost, as I have proved before, in speaking of proper accidents. And though in words, he urge the show of a contradiction, without discipline there may be a Church, and without discipline there can be no Church. Yet is it an empty barrel without liquor. For when the reader shall have added the word, some, to the former, and the word, all, to the latter, that the first may be read thus: without some discipline there may be a Church: and the other thus: without all discipline there can be no Church, he shall plainly discern, that Browne did but dream of a contradiction. After those his shiftings & turnings to avoid the evidence of M C. reasons, & to hoodewinke his reader from the sight of them: he setteth on as though he would prove the contrary of M.C. conclusion: namely that discipline is of the essence of a Church. Wherein when he hath spent three or four pages, Pag. 37.38.39.40. Other forms of Brownes reasoning, to prove disc. of the essence of a Church. with many vain and abused quotations of scripture: after his wont manner, the whole course of his arguing comes all to this, that the word of God gives the Church authority, to observe the behaviours of the several members, and to bind and loose, remit, and retain sins by ecclesiastical censures, and so exercise the keys of the kingdom of heaven: Therefore such jurisdiction is of the essence of a Church. A worthy Captain of so unworthy a schism. Set this in a due form, and I think himself (if it were possible) would blush for shame to see it. It is thus. Whatsoever the word of God commandeth to be used of the Church, that same is of the essence of the Church: But the word commandeth the discipline to be used of the Church: Therefore is the discipline of the essence of the Church. If this be the good reasoning, let us see whither it will bring us. Whatsoever the word of God commandeth to be used of the Church: the same is of the essence of the Church: But the word commandeth good works to be used of the Church: Therefore good works are of the essence of the Church. Likewise. Whatsoever the word of God commandeth faith to bring forth, the same is of the essence of faith: But the word of God commandeth that faith bring forth good works. Therefore good works are all of the essence of faith. And thus it will come to pass, that every commandment being made of the essence of a Church, and of a particular Christian as a member: every transgression likewise shall overthrow the Church, and the state of a Christian. His scope being seen, let us take also a short view of the handling of his matter. Setting down discipline, first in two points, Pag. 37. as if he would begin at the two main heads thereof: he maketh the gathering of a Church one, and the guiding of it, the other: as though you might understand, how the light of the fire can be before there be fire: the use of an instrument, before the instrument be formed, and the action of a living thing, before the same living thing be engendered. But in these disputes of discipline, the man must be remembered, that we speak not of discipline at random, but strictly of the discipline of a church. Which therefore, having continual relation to a Church, as have the actions of a man to a man, can no more be presupposed to be the discipline of a church, before the same church be: then can, the actions of any man be ascribed unto him or reported of him, before the man himself that should do them, be begotten. But if he will needs have the gathering of a Church to be a part of the discipline, Brownes' writings hold not together. what part will he refer it unto? For hereby we shall find him as far at odds with himself, as he is with the truth: His division of the kingdom of Christ, (which he taketh to differ nothing from the discipline, as I have declared) you have heard before. What part thereof is the gathering of a Church to be referred unto? Perhaps he will answer the last part, namely separation. But alas poor man, he forgot that his own definitions have quite debarred him all such escape. For, Num. 48. separation (saith he) of the wilful or grievous offender, is a dutifulness of the Church, in withholding from them the Christian Communion and fellowship, by pronouncing and showing the christian Communion to be broken by their grievous wickedness, and that with mourning, fasting and prayer for them, and denouncing Gods judgements against them. And this he calleth not separation from the profane world, but separation from the Church. The same he saith of the other two parts: trying out wickedness and rebuke, they be duties of the church (saith he:) therefore the Church is presupposed first to be (say I) and so he in this dissenting both from truth, and from himself, showeth that nothing but the spirit of lies doth lead him. B. subtle phrase worthy to be observed. And why doth he say, The Church must be gathered of the worthy, and not rather of believers, according to the usual speech of the Scriptures? Forsooth he knew, that if he granted the Church to be gathered of believers, there needed no more to be said to his confutation. He was so wise therefore for himself, as to choose rather a word more impertinent, and less perspicuous, both to reserve a vantage of cavilling, and to darken the light unto his reader. In the tenth of Matthew whence he fetcheth his phrase, Christ giveth no commandment to the twelve to gather Churches, as lthough for that end they should inquire who was worthy: but only that they should carry thorough the cities of judea, the sound of the coming of Messiah, for the wakening of the people, & preparing their minds to receive their salvation, now coming so near towards them: and there enquiring out of the worthy is not enjoined them for gathering of congregations in towns and cities, but for their direction touching the places, where they should look for entertainment, whilst they tarried in any town or city. And therefore (sayeth our Saviour) In whatsoever city or town ye shall come, inquire who is worthy in it, and then he saith not, gather all such together to be a Church, but there abide ye, till ye go thence: as appointing them in every town where they come, to take up their lodging in the house of him, whom they heard most specially to be spoken of, for an honest and religious life. The rest of his quotations here are from his purpose: they concern not gathering of Churches, but partly the behaviour in Churches, and partly every several Christians discerning of contemners. Mala 1.13. And Malachi among the rest is foully forced, when as because he sayeth The Lord rejected their offerings, because they offered the scrobled, and the lame, and thesicke, and the blind. Browne saith, It figureth the rejecting of our Sacraments, when dogs and swine do communicate therein: when papists & Atheists, drunkards, Maygamsters, blasphemers, railers, fighters, and such like, are presented as sweet bread at the table of the Lord. Where he should compare the blind and lame sacrifices, with the defect and defilement that may be in the Sacraments and services of the Church: he to serve his own turn, compareth them with the unworthy receivers and disordered members of a Church, which was very cleanly cogging. Besides that it is untrue, that every unworthy receiver, by and by is a dog or a swine: Matth. 7.6. for the description Christ giveth of them by their properties, is such as rightly agreeth with those only, who with open malice and wilful stubborness tread underfoot & blaspheme godliness, and ragingly persecute the professors of the same: Act. 13.45.46. Such found Paul and Barnabas of the jews at Antioch. But such therefore is not every unworthy Communicant, or that doth deserve excommunication. His heaping up of Papists & Atheists with the rest, showeth that his pen was in running, and he must needs fill up the number. Finally, it is false, that they were no sacrifices, because the Lord reproveth the bringing of such by the people, and the accepting of them by the Priest. For they keeping them to the kind of cattle that God had ordained for his sacrifices, as sheep, oxen, etc. it ceased not to be a sacrifice, although a faulty one, when they offered the lame, and the blind of those, because the fault was in the quality, and not in the substance. Whereas if they should have killed a dog, or an hog, or an ass, than it had been utterly no sacrifice. Pag: 38, His corrupt opinion in urging the retaining of every trespass of our brothers till we see him repent, I have discovered before. Now when he sayeth, This liberty and power every Christian must hold, or else he is the servant of men, and not of Christ: And therehence argueth from the more to the less? Browne maketh good works, the essence of a Christian. If a particular Christian cannot want it, how shall the whole Church be without it, and yet be named the Church of Christ? It is manifest that he maketh the reproving of offending brethren to be of the essence of a Christian, and so reasoneth from the denial of the more probable, to the denial of the less probable. But his reasoning is sophistical, and the consequence popish heresy. His reason is sophistical, in that he maketh it less probable for a church to fail in matters of discipline, than for a christian, in his own particular of monishing his brother: when as contrariwise it is more probable, because to the discipline of a Church is required a consent: and consent is never free from the clogs & crossings of contradictory judgements, which a particular Christian being less subject unto, it is therefore less likely, equal or probable, that he should fail. And for more proof, experience teacheth this every where. For in Churches where the discipline of Christ is either not wholly, or not sound established, you shall always find some particular members diligent and sound in their duties this way. And I refer to the reader the consideration of many particular members of the English assemblies in this behalf. I said there was popish heresy in the consequence, and the reader shall testify no less, when he considereth, that if the reproving offending brethren be of the essence of a Christian, and no man can deny the doing thereof to be a work, it followeth that works are of the essence of a Christian, and consequently of a church, as I have justly charged him other where. Behold still, whitherto his inconsiderate course doth carry him? If his disciples abhor this, and grant that a particular man ceaseth not to be a Christian for his default in this duty: even so must he grant by the same necessity, that a Church ceaseth not to be a Church for her defaults in discipline. It is true, that such a christian, is a weak christian, according to the proportion of his wants and errors, and such a Church is a diseased Church, and that according to the measure of her imperfections, but yet still a Christian, and yet still a Church, for the essential causes aforesaid. Pag. 39 He saith, Every particular christian is a king and Priest unto God. This is true. But to what end are we kings (saith he) forsooth to hold the sceptre of God's word, to judge the offenders, Numb. 55. and for nothing else? No. For so it is in his wise definitions also. Well if this be all, when his disciples and he have best learned to be this kind of kings, (as they have too well learned this lesson already,) what can they be found, but those hypocrites, Matth. 7.3.5. which spy motes in other men's eyes, but mark not the beams in their own: and by that name, shallbe commanded of the just judge (with shame) at length to look into themselves, which before were wholly occupied in the beholding others. But whosoever will not wilfully close their eyes, if they shall suffer themselves to be remembered, that the most immediate near and principal end, (except God's glory which is the principal end of all ends) of christians being kings unto God, is, to mortify our own affections and evil lusts, and to subdue sin in ourselves, they will leave with worthy detestation so lose a teacher, and be skilful to espy this gross sophism, which almost every where he committeth, under colour of some part of a thing, denying the same thing wholly. And thus it fareth with him almost in every sentence of the page we have in hand, If a particular Christian do not uphold his liberty and power in judging and rebuking particular offenders, he is utterly without the Kingdom and Priesthood of Christ. In like manner (saith he) if the Church do not openly rebuke and excommunicate: it hath no interest in the Priesthood and Kingdom of Christ, and so is none of his Church. Again, If it cannot excommunicate, it hath not the Keys of the kingdom of heaven to bind and loose, retain, or remit sins, By the keys, B. understandeth nothing but the censures of the Church, so do Har● so●…ereth is their answer and to shut the gates of heaven against any. Which is as much to say, as a Christian must show the effects of Christ's Kingdom in all things, or else in none. And a Church if it hath it not in all respects, it hath it in no respect. And thus (belike) because Browne is not yet so mad, as that he will suffer no clothes upon him, we should not believe diverse of his great friends, who say, he is mad, or out of his wits, whereby they seek to excuse his dealings. The Church hath (as I said before) the word of God, which because it openeth comfort in Christ to the penitent, and shutteth it up from the obstinate, Matth. 16.19. is therefore called the Keys of the kingdom of heaven: as also the power of God unto salvation to every one that believeth: Rom. 1.16. 1. Cor. 1.18. called also in another place, the savour of life to life in those that are saved: and the savour of death unto death in those that perish. 2. Cor. 2.15.16. These Keys are diversly administered, or dispensed: as generally, particularly, openly, privately, by the several members, or by a joint number of the Church: and so either simply, or else joined with some personal restraint, as suspension or excommunication. Now where the Keys are not all manner of ways thus dispensed, doth it follow, that there they are not dispensed at all? He needeth not tell us, that the Church hath liberty and right by the word to use them all, and so stand harping upon this ill tuned string, that it hath power to judge those that are within: when as this in the mean time which should have gained his cause, lieth unproved: namely, if the Church use not all her right, she useth none: and if she exercise not her power of judging every way, then doth she not exercise it any way: This (I say) being proved, had put life into his cause, which now remaining unproved, maketh his impudent conclusion, wherein he boasted to have proved this, ridiculous. Pag. 40. That which he calleth a fond answer of M. Cartwright, was because it was fond understood of him. The point is explained by me before. The rest of his 37. page, being chief of the Corinthians discipline and abuses in the Sacrament, I have made breathless in my discourse of Communicating. Thou hast heard (beloved) what this great master can say, to prove discipline of the essence of a Church. Let us now hear him, returning to the rest of his objections and cavils at M. Cartwright his letter touching this point. M. Cartwright having truly said, that Church assemblies are builded by faith only upon Christ the foundation, the which faith so being, whatsoever (sayeth he) is wanting of that which is commanded, or remaining of that which is forbidden, is not able to put that assembly from the right and title of so being the Church of Christ. For that, faith can admit no such thing, as giveth an utter overthrow, and turning upside down of the truth. Hereunto he addeth. By this title of the faithful, the Apostle in his Epistles noteth out the Churches of God: being all one with him to say: To the faithful, or to the Saints, as to the Churches of such a place. What soever wanteth unto this, or is more than enough, it wanteth or aboundeth, to the disgrace and uncomeliness, or to the hazard of the continuance, and not to the present overthrow of the Church. And although, besides faith in the son of God, there may be many things necessary for every assembly: yet be they necessary to the comely and stable being, and not simply to the being of the Church. This sound and sober doctrine of prudent distinguishing & discerning things differing in their proper kinds, thus laid down by this reverend man, being wrangled at in other things (as you have heard) there remaineth that which Browne sayeth, against his reason of entituling the Church with those terms, the faithful, and of the Saints. The Apostle indeed, The words Saints and faithful synonymies in Paul's epistles. almost in all his writings to the churches, saluteth them by the title of Saints or faithful: as namely at Corinth, Ephesus, Philippi, and Colosse, in the stead of calling them Churches of those places, as putting them in remembrance of that whereby they stood, and had their being of a Church. Like as also writing to Timothy and Titus, 1. Tim. 1.2. Tit. 1.4. he calleth them his natural sons in the faith, and according to the faith, as noting by that (without any addition of other words (though Browne sayeth, it could not be showed) their state and being in Christ. Whereas, if discipline, and judging offenders, had been of the essence of a Church, and of a Christian, Saint Paul would rather, have used these or such like titles. To the Saints and displinate ones at Corinth, Ephesus, Philippi, and Colosse: and to Timothy and Titus my natural sons in the Discipline, or according to the Discipline and judging offenders. Act. 8.36 37. So when the Eunuch coming by the water, said, See here is water, what doth let me to be baptised? Philip should not have answered him: If thou believest with all thine heart, thou mayest, but rather, If I may see thee disciplinate or endued with the power of Christ, to judge and rebuke particular offenders, then mayest thou be baptised. That the word saints and faithful, are Synonyma, and signify all one, and no differing thing in those places, it is easily proved, by that, the Apostle saluting the faithful at Philippi, Philip. 1.1. doth it by the title of saints only. without the addition of the word faithful. In like sort, directing his second Epistle, not only to the church at Corinth, but to the rest of believers also in all that province, he useth the word saints alone, to signify them. Whereas if Saint Paul had meant any higher thing by the word saints, than he doth by faithful in other places, the Corinthians should not have told, to whom his direction should have pertained, since they being men could judge no further, than of the outward profession. This is made yet more than manifest, by comparing the direction of the first Epistle herewith: for there placing his titles just oppositely, and calling the Church at Corinth, saints, and the rest of professors, by the title of those that call on the name of our Lord jesus Christ, he showeth his flat judgement to stand for the indifferent use of those words: which confuteth the error of Browne, Pag. 41. imagining the word saints to imply actual holiness, and not the profession of faith, whereby (and that only) every one that holdeth it, are (in all human judgement) esteemed to stand under the sweet harbour of Christ's imputation. And when I thus speak of esteeming Christians, only by their profession of the true faith, I would not be so understood, as this garish fellow taketh master Cartwright, pages 6. and 7. but of such a profession as showeth at least some good notes of gladness and willingness to the word and means of faith, though they be not attained, neither to so high a pitch of knowledge, nor so set a course of holy practice, as either to subdue themselves in all outward actions, or censure offending brethren in their particular trespasses. Therefore, when he demandeth, how they that show forth a wicked and unholy profession, shall still be called the Saints and Church of God? 1. Cor. ca 11. & ca 5 largely set down in the latter discourse of communicating. His answer is ready. The Apostle called the Church at Corinth, Saints (notwithstanding their manifold unholy practices, wherewith the joint assemblies were to be charged, generally, and also the particular members severally) in regard of their present standing in the faith of Christ, who not only taketh away the imputation of our sins (our sins, I mean, of the elect only, in the sight of God, and of all such professors as I have spoken of, as touching the judgement and estimation of man:) but also by daily degrees, carrieth us finally to the top of inherent perfection. For the hope whereof, and this present profession, whence that probably so ariseth, until apparent appostacy break forth, all the members of a Church are to be reckoned Saints and sanctified once in Christ, like as Paul entitleth the Church of Corinth. This man saith: though Paul wrote his Epistle to the Church & Saints at Corinth, yet doth he not thereby call the incestuous person, or other gross sinners, members or parts of that Church. In all points of the question of a Church, I see, that a strange blindness hath possessed him, in the steed of more than an ordinary knowledge, which he pretendeth. For if the incestuous person were not a member of the church at Corinth, why did they separate him? Doth not separation, or sundering, necessarily argue a union or being together? 1. job. 2.29. The distinction of Saint john serveth not in this case: for he speaketh of Aposttaes from the catholic faith, not of moral offenders that are to be reconciled to their places. And when he saith: they went out from us, but they were not of us, he signifieth, that they were not of the catholic Church, which is the number of the elect: which distinction of catholic & particular Churches, if Browne would observe in any measure, it would no less avail to the comfort of his own confused conscience, then to the well regarded peace of our Church. For a particular Church, being a convenient number of such, The Definition of a particular Church. Act. 2.38.41. ca 8.5.6.8.12.13. comp. with cap. 9.31. Rom. 1.17. cap. 3.21.22. Philip. 3.9. Math. 13.4. as do in one uniform agreed, course of the outward joint worship of God, profess that righteousness, which is by the faith of jesus Christ: consisteth both of the elect and reprobate, unfeigned & counterfeit Christians: being therefore rightly resembled by that net cast into the sea, that gathereth all kinds of things. And so (as touching the eye of man) all are to be accounted members of that Church, which join together thus in one profession. And if open offences break out in any, then appeareth diseased or rotting members, but yet members till they be separated: I mean still, as in the eye and judgement of man, according as it behoveth us to speak in all this question, of the state and condition of particular Churches. The rest of his 41. page against M.C. was matter of his own finding, like a bad husband that loves to make long harvest of a little corn. M. C. to prove that there may be sundry things necessary to the comely and stable being, and yet not simply to the being of a Church, giveth two instances from the people of Israel, which neglected for the space of 40. years, the holy Sacrament of circumcision, and the passover, (also as it seemeth) one only time excepted, and yet ceased not therefore to be the Church of God, and to have the Sanctuary amongst them. Browne saith, this matter is shamefully abused: Pag. 42. but we shall see anon where the shame resteth. His manner is to speak loud, and do little. That there was no negligence in omitting circumcision, and the celebration of the passover, but a necessity and commandment, he would prove thus: and first for the passover, because (saith he) It was not to be kept after their coming out of Egypt, save at some special charge of the Lord, as Numbers 9.2. till they came into the land of Canaan. How proves he this? First by some testimonies of Scripture full slenderly understood: Exod. 12.25. cap. 13.5. and secondly, by a reason taken from the end of the passover, which maketh clear against him. His Scriptures testify, that they were more than once remembered to keep the passover, when they came into the land of Canaan: but he showeth us not, that they were only then to keep it, and not ordinarily before. The keeping of the passover a long time neglected by the people of Israel. To keep the passover in the wilderness, and to keep it also in the land of Canaan, are in no wise contrary: so as to argue from the affirmation of the one, to the negation of the other. But although that be so beaten upon, to prevent the security, or forgetfulness of them, or their posterity, when they should come to the land of rest, as, lest they should imagine that which figured their so hasty going out of Egypt, to cease, when they should be at ease: yet must the whole institution be better considered, and thereby we shall see (as our Saviour answered touching the bills of divorce) that howsoever the Israelites practised afterwards, yet in the beginning it was not so. For the Lord said, Exod. 12.14. This day shall be unto you a remembrance, and ye shall keep it a holy feast unto the Lord throughout your generations: ye shall keep it holy by an ordinance for ever. Verse 17. Verse 24. This is repeated again, and the third time, before he maketh mention of the land of Canaan: and when he cometh to that, he doth not bring it in expositively, as with, I mean, To wit, That is to say, or any such note of further opening that, which he had spoken before: but having said in the 24. verse, Therefore shall you observe this thing, as an ordinance for thee and thy sons for ever, he addeth: After Tremelius translation. Be it therefore, when you shall come into that land, which jehovah, even as he hath said, shall give unto you, and shall observe this worship: Be it, I say, that your children ask you what this worship meaneth, you shall say, etc. all which appeareth (as I said) to be no restraint of the former general & thrice repeated commandment, but partly a further enforcing of the perpetuity of the ceremony, by so special enjoining even their land of rest to be subject unto it, and partly to teach the deriving of the use thereof, to the generations long after. Also when he setteth down that day, to all their posterity and generations: it is likely, that either they must observe it in the wilderness, or else they that then lived could not keep the commandment, Num. 9.1.2.3. in teaching their children the practice & instruction thereof. Again, in the 9 of Numb. it is expressly noted, that they celebrated it then, in the first month of the second year, which was the next in order to the passover in Egypt, the Lord (as it were) making himself a gracious remembrancer of them for that time: not upon any special cause, as Browne would carry it, but only because the appointed time was returned: for the word of God, in no case is silent, to give the reasons of any special exceptions of general commandments. Also if it had been commanded in the third or fourth year, there had been some little colour of that he saith. This is yet more evident, seeing that in the same place, the Lord commandeth further, that it should be kept in the appointed time, namely the 14. day of the first month, and calleth that, the due season thereof. Which argueth plainly, that the keeping of that feast was seasonable, before they came to Canaan. Deut. 16.5.6. And therefore also, when they came beyond jordan, into the land of Canaan (although they were not come to their rest,) yet they celebrated it, even without any special commandment from the Lord, because it was the proper time of the passover. Now whereas Browne reasoneth, that because it figured the hasty going out of Egypt, and through the wilderness, therefore they were not ordinarily to keep it, before they came to the land of rest: he might much more reasonably have concluded, therefore they ought to have kept, etc. because the oftener meditating, and the more helps we use in the very action of performing our commanded duties, the more likely and probable is our better performance of the same. And that circumcision was omitted by negligence, Circumcision a long time neglected by the people of Israel. Josh. 5.7. it is evident in Josh. 5, where the cause of their uncircumcision is rendered, to be, neither necessity, nor commandment, (as Browne fableth) but the very negligence of their parents, for so the text saith: They were uncircumcised, Ver. 9 because they circumcised them not by the way. And therefore after, the Lord calleth this their circumcising, the taking away the shame of Egypt from them: plainly casting so in their teeth, their uncircumcision, as nothing else but a trick of Egypt, which they savoured of, as they did of other their manners of worshipping their calves etc. Neither is it any thing, that he allegeth, of their let of journeying. For first this generation at Gilgal might have pretended the same, being not yet come to their place of rest: yea better in that, they being men grown, could not journey after it, & should thereby be in evident danger of all their enemies about them. Secondly, seeing God had commanded circumcision at a certain day, & not limited their journeying any certain day, they were to think in all equity, that the Lord would not dispose so of the removing of the cloud or pillar, as that they should be hurt in the obedience of this commandment. Thirdly, if they had circumcised their children as they ought, at 8. days old, & not deferred it until they were of age, all men may know, that the children carried of their mothers, could not have been hurt by their mother's travail with them. Last of all we may see, that even in the journey, which God required of Moses, & that a journey of great importance, Exod. 4.24.25. he required notwithstanding his child's circumcision. Which argueth, that God gave no dispensations in this matter for journeying. And therefore it must be concluded, as M.C. hath rightly reasoned, that if this people omitting these necessary duties, ceased not to be the Church & people of God, it is plain, that many necessary points, pertaining to a sound, comely & stable being, may be found wanting, & yet the Church not presently overthrown thereby. Now I suppose Browne himself will not say, that the political guiding of a Church, by the censuring discipline, is greater than these twain. And in this respect (saith M. C.) the Dutch assemblies, whereof the greatest part in high Germany, which besides the maim of discipline which is common to our Churches, are grossly deceived in the matter of the Supper, are notwithstanding holden in the roll of the Churches of God. In this respect also, certain assemblies of our profession, which having the use of the discipline permitted unto them, and not suffered to have the use of the Sacrament of the lords supper, are not therefore when the lords Churches are mustered, and their names written and enrouled up, cast out as unfit to be in any account of the lords host. Browne saith, the Dutch Churches err in transubstantiation: but he judgeth it not an heresy. If he can understand any difference between transubstantiation and consubstantiation, he may acknowledge to the correction of his rashness, how well he was overseen when he wrote it. Then in that he accounteth it an error & not an heresy, he declareth what a crooked rule his affection is to judge by: calling all things that he esteemeth amiss in my writings, heresy, (though he know not whether I will defend them or no when they are showed me) and yet pleadeth for popish transubstantiation, that it should not be condemned for an heresy. As for the Lutherish consubstantiation, there can not but gross absurdities follow thereof, even to the overthrow of Christ's humanity, and that it is stoutly maintained by furious and brawling writings, and followed in the persons that withstand them, by prison & banishment: Browne, if he were not a very empty vessel of all good learning and reading, would never have made doubt of it. That there are some Churches of our profession, which having discipline, are withheld from the use of the lords Supper, If a church may be without a Sacrament, then much more without this discipline. it maketh nothing against him, but against us, as he imagineth: but in deed it is such a wound to his cause, as he can never cure. For if a Church may be without the use of one of the Sacraments, and yet be a Church, how much more may it be a Church, if it want the discipline in question? Touching M. C. comparison of the body of man, most proper to set out the state of the Church, and a thing often used in the Scriptures to such purpose. Browne, being not able to escape the evidence of the truth that appeared in it, passeth it over with a deep silence in his answer, and only in the margin of M. C. epistle setteth down this word, A foppery, for a full confutation: wherein (me thinks) the Reader may well allow his wit though not his honesty. M. C. his last illustration of the former reasons, Discipline to a Church as a wall to a City, or a hedge to a vinyeard. is thus set down. Was not Jerusalem after the return from Babylon, the City of the great King, until such time as Nehemias' came and builded up the walls of the City? To say therefore it is none of the Church of God, because it hath not received this discipline, me thinks it is all one with this, as if a man would say, It is no City, because it hath no wall: or, that it is no vinyeard, because it hath neither hedge nor ditch. It is not, I grant, so sightly a City or vinyeard, nor yet so safe against the invasion of their several enemies, which lie in wait for them: but yet are they truly both Cities and vineyards. Against this, Browne trifleth beyond all measure. And first, as if M. C. had said, Pag. 43.44.45. that the walls of Jerusalem, by precise testimony out of the Scripture, signified Discipline, whereas he draweth the similitude but indifferently as from any City, though Jerusalem be named as a famous instance, in stead of all others in like case: and that he doth touching the use of a wall, which is most apt to set forth the effect and fruit of the Discipline: because, as the one is the defence of a city whereby it is continued, so the other preserveth a Church in health and stable standing. And it is most sottish that upon some places of Scripture (and the chief of them touching only the Catholic Church, and so quite from the question of a particular) by which the Church may be said to be builded in the walls of a city, to reason as though it may not therefore in any wise be compared also with the Citizens & Burgesses of a City, which are compassed with discipline, as with walls: seeing Saint Paul doth term them citizens of the Saints. Ephe. 2.19. So is it more than childish, that he citeth the Psalms for the praising of the city by the walls and gates thereof, sith every Grammar boy could have told him it to be a trope of Synecdoche: a part for the whole. Again, such is his folly in citing Nehemiah, Nehem. 2.3.5. where he knoweth not, that the manner of speech is, to debase the being of a thing, as though it were not, upon want of some chief ornament, or special point of commodity that belongeth unto it, as also that the building of part of the city, is called the building of the city. The praises of jerusalem therefore taken from the walls and gates thereof, is (as I have said) a speech, wherein the less is taken to note the greater, & is more effectual than if he named the whole, or the greater parts thereof. For seeing the Lord loveth the wall so much, or the gates more than other cities, how much more the whole city? and although he think it is no Church till the walls be builded, yet the reader shall observe, that the people of God sacrificed, as in the temple (which was the place only appointed for the sacrifice) when only the foundation of the temple was laid, Ezra. 3. and found therein that mercy & comfort from the Lord, for the which they solemnly praised his holy Name. And accordingly is it meet for Christians in a careful endeavour of further building, to be thankful even for the foundations: though Browne can find no matter of thanks unless we had all. whereas if he still withdraw, till he find such a church, yea as that hath the walls of discipline made up in all the parts that he respecteth, & as his best writings intent, he shall never join with any Church, if he could live whilst the world endureth. But to proceed to the rest of his cavils, there needeth no great remembrance to bring forth what a city may be without a wall, and vineyard without a hedge. Pol. Arist. lib. 1. And if he had conceived of the being & definition of a city, any whit more scholarlike than a waterbearer, he would with the learned, & all that be skilful in the state of things, have defined it, by the laws and policy, and not by the walls thereof. For if it should happen to be dismantilled, it ceaseth not therefore to be a city. When as therefore a number of men may meet together to associate themselves by certain laws, and agreements amongst themselves, without having a wall, it is evident that a city may be without a wall. Likewise let all indifferent men judge, whether a space of ground set and furnished with plants, or herbs, hath the substance of a garden, orchard, or vineyard, and is rightly to be called so. I speak not of what course we take, in making orchards or vineyards, but of what course may be taken in this business, in regard of the substance of the things. And so, if a man not fearing, or not foreseeing such outward violences, as a fence might keep out, do replenish, as is aforesaid, his ground adjoining to his house or otherwhere, for the uses of orchard, garden or vinyeard, shall they not in deed be such things, and so truly called of him? And if afterward, finding or conceiving a discommodity of the want, will he not say, I must sense in my orchard-garden or vineyard? If Brown scorn to be taught these things of the learned, or of common sense, yet (at least) let him lay his hand on his mouth, and hearken to the prophet, by whom the Lord said, Zecha. 2. 4● jerusalem shallbe inhabited without a wall. He spoke so after the manner of men, amongst whom that might come pass, for the deep peace and great security they should have. Now to become of a city no city, is no mending but declining case, but the Lord speaketh thereby, of their bettering and happier state: and therefore the want of a wall taketh not away the being of a city. And I pray you, in a city besieged, the walls in many breeches, through the battery, being entered, tell me what it is, that the soldiers afterwards are said to sack? Esay. 5. must you not say, they sack the city? Also Esay doth manifestly declare, that the Lord planted his vineyard, yet ever he hedged it, or did other cost unto it. And when he magnifieth his mercy thus towards his church, in saying that by this means, he had left nothing undone which he could do to his vineyard, he thereby declareth, that he had done more to it, than many that have vineyards use to do. And therefore more than was necessary to the very being of it. Again, by the same reason that they deny it to be a vineyard, because it hath no hedge, they might deny it to be a vinyeard because it hath no watchtower, winepress, and such other. Moreover when the Lord took away the hedge, as there he threateneth he would, I would know, what the enemies of the Church did tread underneath their feet, did they not tread the the Lords vineyard? But it may be thought a shame to stand so long in the proof of this which Browne is not ashamed with tedious strife of words to deny. When as these things, by the grace of God, are thus established, the contrary mists dispelled, which the adversary had cast in, to darken the truth, and discipline found, not to be of the essence of a Church, which is the very knife, whereby all the sinews of the Brownists contentious arm against the Church of England (from which they draw their disciples,) are cut asunder: yet in the knitting up of this point, there be two things, which in as few words as I can, I would admonish the reader of. First, The Church of England by these writings not justified in any of her corruptions. that although M. Cartwright in his Epistle to M. H. and I, in these my defences, do thus far speak to the justifying of the Church of England, wherein we have received that spiritual life and comfort, which do worthily draw out of us these duties, Here is also Harison answered, for that he saith to this purpose upon the 122. Psalm. yet have we (through the grace of God) nothing less in our minds, than to justify any corruption that may be espied in it. So unworthy a burden is it therefore that Browne layeth upon us, out of the Prophet, charging us (when we avouch the Church of England, notwithstanding the defects and corruptions that it hath, to be yet a Church of GOD, jere. 7.4. from which no faithful man is to separate) as though we pleaded for and bolstered up iniquity and corruption by the glorious titles of The Temple of God, The Temple of God. The cases are too unlike, for a man that is well in his wits, to compare together. The jews so pleaded the prerogative of the Temple, to confute the Prophets threatening of judgements, for their sins and transgressions: as though it could not be true, that by any means God should forsake them, to whom he had made such plenteous promises, & that so long as they kept the external worship which God had appointed, they thought themselves not so far chargeable with their wicked manners. Directly contrary both in judgement and affection, are we unto them (by the grace of God) in all this business. We esteem the state of our Church in some respects grievous and lamentable enough, full of provocations of the heavy displeasure and indignation of the Lord, which as we acknowledge to be most just, if they had been powered down upon us now long ago: so we are out of doubt they will come, if we find not grace to turn and seek the Lord more dutifully, while the day of his long suffering yet endureth. And for this cause we earnestly beseech those that are the lords remembrancers, not to keep silence, neither to give him rest, Esay. 66.6.7. Esay. 58.1. as also the Prophets whom the Lord hath sent, to lift up their voices as a trumpet, to tell the people their sins, and Israel their transgressions. Only withal we admonish, Matth. 13.6. that whatsoever the Lord hath joined together, no man do separate. Which being a universal precept of the eternal GOD, bindeth as well every particular member, to keep the unity of the Church, which the Lord hath gathered by the preaching of Christ crucified, as it doth the Church itself, to the joint use of all holy duties and means of her increase. In both of which, we humbly crave an equal regard and consideration. Otherwise as the ministery of him that crieth to the Churches, Revel. 2.6. to repent, and be mindful of those things, from whence they are fallen, to strengthen the rest that are ready to die, that their works may be full before the Lord. And to buy gold of Christ to enrich them, Revel. 3.2.3.18. and white garments to cover their nakedness, As (I say) his ministery breaketh not the head, Psal. 144.4.5. Prou. 27.6. Luk. 10.33.34. The Church of England should be reproved, but not forsaken. but is like that wine and oil of the Samaritane, powered into their wounds, for a gracious recovery of health: so on the contrary, he that, seeing the mournful estate of any Church, tending to desolation and ruin, shall fall a gathering by himself, or any way shrink from bestowing all his strength to the upholding and rebuilding thereof, he playeth that envious Onans part, Gen 38.8.9.10. that abhorred the building of his brother's house, respecting more the spread of his own name, than making conscience of God's holy ordinance. And as his sin is so much greater than Onans, by how much the overthrow of many Churches, already gathered, is greater, than the refusal to revive the name of one house or family, by so much the greater judgement also is to be feared from the Lord. Yet was Onans sin revenged by GOD with death. The other thing that I would have the reader perfect in, is this: that this Troublechurch Browne, not receiving the love of the truth, touching the being of a Church in Christ by faith, but striving for other grounds and essential causes thereof, which the Lord never acknowledged, is (in a heavy, though just judgement), compassed about with a strong delusion, so as he hath not abstained from defiling the very covenant of life, to his own, and all that follow after him, most certain destruction, if the balm of God's grace be not sent in time to heal them. For in the forepart of his answer to master Cartwright, Pag. 7.8.9.10.11 he miserably confoundeth the covenant of the law with the covenant of the Gospel. Rom. 5.20. Gal. 3. & 4. cap. Whereof the first hath the condition of works a part: the other is made simply without condition of works, if we believe only. He abuseth to his purpose a number of places, all which prove that the establishment of the covenant of grace hath necessarily good works joined withal, as effects or fruits, Browne dangerously erreth, touching the covenant. but not as causes, and so any part of the covenant, as he grossly supposeth. Some sentences of his I will set down for those that have not his books. It is written (sayeth he,) walk before me and be thou upright, and I will make my covenant between me and thee. As who say, one condition and part of the covenant is, our upright and good profession. And this profession he telleth you, what he meaneth by, in another place: Def. vam. 38. where he saith. Our profession and submission to his laws and government, is the keeping of our covenant by leading a godly and Christian life. Now in the same place, he defineth the covenant on our behalf, to be our agreement and partaking of conditions with God. That he shall be our God, so long as we keep under his government, and obey his laws and no longer. As for faith, the covenant thus being corrupted, Brownes' faith. how should it escape the defilement of his fingers? In his declararation of the gathering together of certain persons, etc. Therefore in a certain place he defineth faith to be a conscience of our redemption and happiness in Christ, whereby we wholly yield up ourselves unto him in newness of life. And upon this he addeth, So faith cannot be, except we be, so renewed, that no open gross wickedness be in us. Where indeed appeareth to be the fountain of all his gross reasoning, when he denieth the profession to be good, where it is not altogether good, without mixture of corruption. The opening of which things, together, in this place, (the like whereof I have also pointed at otherwhere) I do not for the disgrace of the man, (though that withal, if he amend not, shall justly accompany it) but directly to disgrace falsehood, and lay open the way of unrighteousness, with the issue thereof, unto his followers. The commodity of it, I hope, shall be great in two principal respects. One, that the same path of death, which he hath beaten unto them, may be shunned of of all that love the way of life. And the other that no man hereafter marvel (seeing this contrariety in points of foundation) that Bro. quarelleth with, and separateth from the Church of England, as of which, he is in no wise worthy to be a member. And now to conclude, By Brownes' Faith himself is proved no Christian. in that he saith, Faith cannot be, except we be so renewed, that no open gross wickedness appear in us: from his own mouth this sentence must proceed against him, that he is no Christian. Do you ask how I can prove it? Let the same his assertion be the proposition, therehence I assume thus, Browne hath open gross wickedness in him, now the conclusion followeth, Therefore Browne hath not faith. You will ask proof of my assumption, I give it you thus: Railing, reviling, and slandering, publicly sparsed abroad in writings against any, is open gross wickedness, but Browne hath committed these things: witness this his libel against me: (omitting all his other writings at this time) wherein I yield the judgement to all that have seen it, whether they have found the like unscholerlike scolding, such base reviling, so peremptory without all proof, accusing, and unchristian beyond all charity, slandering (both me and many) in the writings of any, the vilest heretics in our memory. To those that have not seen it, let these few places, in stead of his multitude, testify. His reviling phrases are such as these, but infinitely repeated. num. 53. O blind Pharisee: or rather O froward heretic. num. 54. Thou blind pharisee. num. 60. O false tongued man, shall not God pluck thee out of the land of the living? num. 78. Nay thine and thy partner's hypocrisy, joined with envy, outrage, and cruelty, shall be better known. Thou teachest F. thy fogging Physic, and he teacheth thee his lying divinity. num. 79. The wretch careth not what he forgeth against us. And by and by after: O caitiff, thou wouldst fain hear of it, that we were all hanged, num. 103. Thou unpitiful and graceless writer and falsifier, etc. These may give a glimpse of his railing. Now for his slandering. num. 34. The hypocrisy of railing F. and Bredwell with their partners, is hidden in rich men's houses, sometimes in deceitful fastings, as though we should have present reformation, and sometimes in delicate feastings, in bribes, gifts, show of alms to the poor, when all goeth into their own bellies or purses. num. 75. If all were such persecuting wretches as Bredwell is, they were not only infidels, denying the faith, but also worse than infidels, because they yet suffered the believers to dwell in the same house with them: but Bredwell and his partners would not suffer them to dwell in the same City with them, no not in the same Country, no not upon the face of the earth. num. 77. Nay false hypocrite, this word only is thine own addition, etc. It is thy manner and thy partners, to force, to threaten, to make stirrings and hurly-burlies, and to drive man and wife asunder. Thine and their outrage cannot be satisfied with blood. Thine and their railings, slanders and false accusations, have brought diverse of us to death, some by the Gibbet, some by long imprisonment, some by flight and pursuit, some by extreme care, death and sickness: some by seas, some by necessity and want, some by changing air, dwelling and place. The blood of all these shall be upon thine and thy partners heads. Three other places, to wit, num. 115.116. 117. Whether they contain gross blasphemy, not only against men, but against GOD, and his word, I refer it to the consciences of all that have seen them, (for, I think it nor good for some respects, to set them down) and appeal to the searcher of the hearts and reins for judgement. These things considered, I trust I may with the Christian readers consent, conclude, that there is open gross wickedness found in this man, from whence by his own rule it followeth, that he hath not faith: and so consequently is no Christian. From the 74. to the 78. 8 So far (saith the Admonition) he proceedeth in seducing, that he saith, The 6. corruption wherewith the Admonchargeth Bro. proved. the wife ought to go away from her husband, if he will not go with her, in the case of want or bondage of this discipline. Browne saith, I falsify the case. as though he had only spoken of heathenish husbands, from whom it should be lawful for the wives to go, when they became in danger of persecuting by them. The reader seethe, the issue here betwixt us to be this: whether Bro. hath taught, that want or bondage of discipline, is cause sufficient for a wife to go away from her husband. These be my proves out of his writings. Let the reader judge. Speaking of a place of Paul to the Corinth's, he hath these words: And therefore he teacheth the woman which believeth to abide with the unbelieving man, Tit. against par. preach. & hired etc. and the servant which believeth, to keep with his master, except they be froward & persecute, or the whole Church be held there in bondage, or they cannot hold the true worship, and all Christian duties, with the sufferance of other and the safety of their lives. For than they may flee, etc. Here his exception being disjunctive, putteth three cases wherein the wife may go from her husband. 1. For frowardness and persecuting by him. 2. For the bondage of the Church, where they dwell. 3. (As it seemeth to me) if she be in danger by others. But I intermeddle only with that, wherewith I have already charged him. If we will know what he meaneth by the bondage of the Church, let other places of his give the interpretation. In his answer to M.C. pag. 37. showing how he understandeth the discipline of the Church to fail, he saith, Though some preacher or other person offend, yet doth not therefore the discipline of the Church fail, or want, except the Church be negligent, or wilfully refuse to redress such offences, or is brought into bondage that it cannot redress them. Here he interpreteth bondage to be when a Church cannot redress faults. In the 15. Pag. of the same book, he showeth what he esteemeth the cause of that bondage, in these words: What is a church without this power we speak of? yea what are those assemblies, which in stead of it, do hold that Antichristian power of the spiritual courts, or rather are held in bondage by it? Now if the wife ought to go from her husband, where the Church is in bondage, and that same bondage must be understood, when as a Church hath not power and free liberty to censure and redress offences, without restraint of any spiritual Courts, it followeth to be his doctrine, as I have charged him, that a wife ought to go away from her husband (if he will not go with her) only for the want or bondage of the outward discipline where they dwell. Neither do I by that word only add any thing that is not his. For if the wife may go from her husband for this one cause amongst others, it followeth and is necessarily intended, that for this only she may go from him. His cavil at my word enforce is as witless: for whatsoever is taught as a thing given in charge and commandment from God, that same enforceth the conscience to a practice. Whether Browne by a charge and commandment as from God, do enforce the wife to such dealing with her husband, let these speeches of his be called to witness. ●itl against par. pr. & hired lect. etc. It (or the Church) must hold the true flock, and seek the right shepherds, and departed from others. This is commanded to all, and therefore though the husband will not, yet the wife must do it, or the husband, though the wife be against it. And by and by after: For we show, that so far we must be from hearing or receiving of such pastors & ministers, and from dwelling in their Parishes, that the wife may not tarry for the husband to flee from them if he be untoward. Also in the very place where he accuseth me for this matter, his own words do again answer for me. Browne (saith he) hath not one word of enforcing, but only, the husband or wife in such a case have liberty, and it is their duty. Now, where any thing is laid upon us, as a duty unto God, what liberty the conscience hath to choose the doing or not doing of it, let all that have any conscience judge. His Number 78. is answered. To the 79. 9 The admonition hath these words, I hear beside, that there is one among you, who whispereth already in corners, that we must not believe in the holy Ghost. This (I protest) was no guess, or light conjecture of mine, but a thing testified by two sufficient witnesses unto me: the man also I can name, if it were convenient, and he was then in the same schism with Browne for the matter of Discipline. 10. To that which is from the 80. to the 97. I answer not. To that which is from the 97. to the 104. Browne proved to be a committer of the same things he condemneth: and is contrary to himself in all those points wherewith the admonition chargeth him. 11 The reader must understand, that the admonition entereth 2. general accusations against Browne, to prove him a man not to be followed, but forsaken: one is unsound and dangerous doctrine, the other, his wavering and changeableness. The first and most grievous, I trust is now made manifest, the latter needeth fewer words: the proof of it standeth in these iiii. points. 1. Whether he have condemned the art of lodgicke as unlawful for Christians, and yet used it himself. 2. Whether he have heretofore provoked all true worshippers to flee out of England, as to avoid the displeasure of God: and yet both dwelleth here himself, & hath counseled a resorting to our sermons. 3. Whether he have subscribed. 4. Whether his two assertions concerning discipline, have in them that which is contrary, yea, or no. If these things be found true, than it followeth that the man is mutable also, even as necessity of time & place do draw & strain him. As for the first point concerning lodgicke, it is a wonder to see how the poor man runneth, from one corner to another to hide his nakedness, & when he hath all done, the best defence he hath, is that which serveth him always, even a face that can never show one token of shame or modesty in it. O desperate impudency: doth Bro. deny that he hath condemned the art of lodgicke as unlawful? Brownes' first contradiction proved. what can he say to induce any of his disciples to believe him? thus he beginneth assoon as he hath given me the lie: In deed vain lodgicke is named in the margin, and so is vain philosophy named by sundry writers, also vain arts, vain & false sciences, & that out of the scripture: yet are neither those learned writers, nor the scriptures condemned therefore. He would have the reader believe, that there is a vain lodgicke & a good lodgicke: & that he spoke but against the vain lodgicke. This is to please a child with a plum, when he hath hurt him before with throwing him down. But his vain epithet was in deed no distinction of lodgickes, but only as an overfilling of his furious pen, and conceited form of his malicious utterance, for all lodgicke and philosophy is by him condemned, as by the grace of God, I will prove. After that, he saith, There is a vain art of lodgicke, a false deceitful and contentious sophistry, and yet a lawful and artificial use of reason. This is absurd, to confound an art and the abuse of an art together: and he might aswell call heresy, divinity, as sophistry lodgicke. But he proceedeth thus: wherefore Browne condemneth not reason (which they call lodgicke) but the art of lodgicke, that is, their evil order and false manner of using or rather abusing reason. Do we call logic, reason? beware (beloved) his fowling net of many meanings. The word logic is derived from two Greek wores, which together signify, To use reason, logic and the original thereof briefly pointed out. and so the learned understand by the word lodgicke, the rule of disputing or reasoning: not reason itself, but the regular use thereof: not the actual nor habitual knowledge, which is in every man, according to greater or lesser aptness and clearness, but a ruled course of long observed precepts, for the help of all. And this artificial rule of reasoning, followeth & expresseth (as in a sensible image) the universal force of the natural, as of the first pattern or sampler, diligently observed according to the motions insited in human wits, & expressed by the use of excellent men. For the same universal force, & particular forms of natural reasoning, drawn from the use of all chief wits, & still able to be confirmed by the testimony of all monuments of wisdom, sacred or profane, this (I say) doth art, having drawn the same to certain ordered heads, propound, as the image of nature, to be imitated in disputing, that so a man beholding in this artificial glass, as it were the face of his ancient estate, before the finful depravation (which brought in, not only that same disorder & corrupting of our affections, but also this confuse cloudiness of our understanding, which we see in every one, more or less cleared, according as they have more or less laboured in reforming it, either by the observations of all times, which stand in art, or else by their own proper observations, which consist in the raw experience of their own short lives) might strive on still, to take away the spots remaining: each succeeding generation, enjoying herein the benefit of the former's labours. Wherehence we see both the common means which the Lord hath used to bring this age present, the ripeness that it showeth this way: as also how it cometh to pass, that art, which was at first but nature's scholar, becometh at length, after a sort, her scholemistresse. Now then, let not this lodgickebiter beguile you (beloved) with any shifting sophistry (which is indeed all the art he hath) by confounding reason & lodgicke together, which can never be taken one for the other, in a proper kind of speaking, no more than the image of a man can in proper speech, be called a man But let us further mark his words: Browne (saith he) condemneth not reason (which they call logic) but the art of lodgicke etc. I did never charge him to condemn reason, but the artificial use of reason called lodgicke: now if his answer be any thing to me at all, it must needs be that one of these two is meant in this his Apollo-like answer: namely, that he condemneth not natural reasoning, but artificial reasoning: or else, that he condemneth not all lodgicke or artificial reasoning, but only our lodgicke & artificial frames of reasoning. Let him choose which he will, and his own answer overthroweth him: for if he be thereby understood to condemn artificial reasoning, he is contrary to himself having said a little before, that there is a lawful and artificial use of reasoning: if he say he condemneth but only our frame & art of reasoning, he giveth me enough to prove my cause against him: In his book of L●ef▪ & Divis. Ans to M.C. pag. 44.56.57. in his couf with M.E. and M.P. in his repl. to the quest. of communio. and in his Answ. to my Admonition. for if he avouch our lodgicke, as it standeth in use at this day, to be unlawful, he avoucheth the thing that I charge him withal, & then I say, why hath he used it himself? yea why doth his answer afterward deny syllogistical reasoning to be simply unlawful? why also hath he used the very terms both of our lodgicke & rhetoric, which otherwhere so Momus-like he scoffeth at? the example of Paul's fight with beasts at Ephesus is by him abused, sith Paul therein used no course that was unlawful and condemned by the word of God, but Browne useth our Lodgicke, which himself hath said to be forbidden in God's Word, and therefore unlawful. His quarreling at my words simply forbidden, showeth his unlearnedness: for that is to be called simply forbidden, which, not in regard of circumstances, but in regard of the thing itself is said to be forbidden: and therefore, though he have not the word simply, yet he hath the force thereof in his speech, so long as he condemneth the art in self and every part thereof. But why (beloved) doth he stiffly avouch, that He hath not said logic is an unlawful art, a heathenish foppery, & c? believe me, it is not because he trusteth to the goodness of his cause (for the places that I quoted are more plain, then that any doubting can be left) but in that, he hath either gotten some Gyges' ring, to cloak his adulterating of the Scriptures, or else a body of such cameleonish substance, as hath sundry colours at sundry behold. For let the word logic be taken, as I have now showed it ought to be, and the Sun is not clearer in his full shine and light, then that this my accusation of Brownes condemning logic, is plain and manifest. I will point a place or two for those that have not his books. Did ever any godly (saith he) profess their Lodgicke, before Christ came in the flesh, or since his coming, till the coming up of Antichrist, was it studied and learned? was it then nothing needful, and is it now so needful? Doth not Paul speak of logic in that place where he writeth of spoiling by Philosophy and vain deceit? Afterwards, dealing with the objections made against that sense of Paul's writing to the Colossians, he handleth the reverend Beza like as a scurrilous jester, rather than as a modest divine should do, and that because he acknowledgeth not logic to be forbidden in that place of the Apostle: these be his own words, let the Reader judge. Cap. 2.8. So doth he in that place to the Colossians, not as Beza would interpret it of the three sorts of corruptions, the first, of speculations, the second, of he himself cannot tell what, save that he saith, it standeth upon custom and feigned inspirations: the third was of joining the Law worship with the Gospel. Thus he would point at Paul's meaning, and doth drive another way. For Paul nameth the vanity and deceitfulness of Philosophy, and showeth, that that is after man's traditions, or the rules and principles of this world, and not after Christ: and so he doth strike at that strong tree of vanity, which is Philosophy, and the root thereof, which is man's traditions, or the rules and principles of their worldly arts. But Beza for one tree, hath got himself three, namely, speculations, customs, and inspirations, and the ceremonial worship. In stead of philosophy, which Paul calleth vain deceit, he nameth curious speculations; as if one should ask a Hatchet, and he should give him the helve. Paul would root out all their philosophy; and Beza but some part, etc. A man would think there needeth no great labour to prove out of these words, that Browne holdeth both lodgick and all philosophy to be forbidden in the Scriptures: but hear him further, for soon after, he taketh upon him, out of Timothy and job, to reject every part of lodgick by name, and thereupon follow these words: But what, say they, is there no use of lodgick? what say you then to a thing and the cause thereof? for the effect is known by the cause, and the cause by the effect: so they give us four sorts of causes, but we return them upon them as the spillings of their drunkenness. Again, They demand here, whether definitions be unlawful, we answer, that to name the kinds and sorts of things, and to name their natures, is not unlawful, but their idle art of defining is unlawful: and to thrust their definitions as mysteries into our bosoms, or to term the naming of things, or their natures whereby they are called, by the words of their vain art is wholly unlawful. It is manifest that when he wrote these things, he dissembled not (as now he doth) to profess the condemning of lodgick: else let even his next words following the last rehearsed (wherein he pretendeth to answer an objection against him) be called to witness. If they ask (saith he) why me then use the names, and have laboured also so much in defining, we tell them, that we return their own weapons upon them, not that we care for such weapons, but because they fear them so much, we have tried if they may dismay them in their folly, and turn them to the truth. Hear by the manner of his answer, (you see) is nothing less, than a denial of condemning the art, which is now all the refuge the snared Fox can find. If he could have enjoyed his supposed rest, within the harbour of that answer, there should his Ship have remained still, but when he perceived by the admonition, that there was a rock for his estimation to perish upon (because this cannot be denied, that whatsoever things are unlawful, Christians ought not use) he rather chose this shameless denying of that which cannot be denied, then that he would give glory unto God, in acknowledging his fault, and forsaking his error: wherein let all true Israelites judge, whether it appear, that the love of himself and praise of men, be more precious in his eyes, than the love of God, and praise of his glorious name. To the 104.105.106. 12 The second point, wherein the admonition proveth his unconstancy, is this: Brownes' second contradiction proved. that he once held it a tempting of God, for any that followed his course, to tarry in England: and since again, both himself is returned, dwelleth here, heareth our Sermons, and hath by private writings counseled others so to do. These contrary courses (I say) considered with this, that notwithstanding his later practice, the man remaineth of the same judgement against the English assemblies, which he held before, when he passed the Seas, and called his chickens after him: let the godly judge, whether his footsteps may savour of the guiding of God's spirit, and so argue that same assurance in the conscience, Rom. 14.5.23. which the Apostle Paul calleth for in all our actions, yea or no. His answer for this is like the former, even with a cauterized conscience, denying that, which he knoweth to be true. The bare quotations in the admonition made him bold: but he ought to have remembered, that there might come a day, wherein they should be enlarged, and set down to his shame. Now, that he provoked to flee out of England, let these his words be first considered: Therefore thus saith the Lord, Titl. against disordered preaching at Paul's etc. England by Brownes writings is Egypt, but by his practice jerusalem. In the same title. I feed not my flock at Paul's Cross in London, or S. mary's in Cambridge, or in your English parishes. O ye my sheep, go ye not thither, as though there were my fold, and there I rested, and fed my flock, for there be Shepherds and flocks also that follow them, which are not of Christ, for they hold of Antichrist. Also he saith, If in all England or in some more famous places of England, whether great Cities or Universities, or the Court itself, we see not the Kingdom of God maintained, but persecuted, and the true worship of God refused, a false worship and idol service wilfully suffered, and many Popish abominations upheld and established, from thence the Lord doth take away his kingdom, as it is written: The kingdom of God shall be taken from you, and given to a nation which shall bring forth the fruits thereof. Yea, none may continue to preach the truth unto those, when once they have boldly testified it, and they put it from them, etc. Afterward he showeth his meaning more clearly thus: In Egypt the whole Church was in bondage, and it wholly departed, yet did Pharaoh give leave there to worship God rightly, but answer was made, it is not meet so to do in this place: for lo, can we sacrifice the abomination of the Egyptians before their eyes, and they not stone us? so also in England, though the Magistrates should give us leave to worship God rightly, yet the true worship and reformation of the Church is abomination to the Bishops, and other wicked Preachers and people, and what stirrings and hurly burlies would they make? but they say, we must abide such troubles. In deed, we must hear them, when we cannot avoid them, and in avoiding them, we must take heed to hold still a good conscience: but we tempt God, as did many of the jews, if when we may go out of Egypt, and avoid such troubles, we will not, or murmur against it. Yet if this be not plain enough, Decl. of gathering and joining together of certain persons, etc. that he understandeth England for Egypt, let him remember where he confesseth, He was accused of false doctrine (by his own company) because he said, that England was as Egypt, both for the outward bondage and oppression of the Church, by Popish forcing, laws, and penalties, and for all kind of wickedness, and because he said they did sin, which had a full purpose to dwell still in England, when the Lord did call them away, and they had liberty to departed. Now when he accounteth them called away, his own pen also hath instructed us, namely, in these his words following. Yea though the Magistrate give them leave there to dwell as they liked, yet the laws and disorders abiding still the same, they could not there tarry. Also in another place: Title against disordered preaching at Paul's Cross. etc. but if it be said, what if some desire the truth, must they also be forsaken? I answer, that if they desire the Kingdom, and sell not all they have to buy it, and the place where it is, and will not come and dwell there (now that was beyond Sea where he was at that time) they are unworthy thereof. It is come to pass upon those as it is written, that they desire to see one day of the Son of man, and cannot see it. If the whole Church (which you must understand to be those of his judgement) be persecuted, it ought wholly to flee, and if laws be made against all, though as yet they be not executed on some, yet the persecution is general, and they are called away. Now Browne shall do well to tell us, what bands of laws were then so strait, and now relaxed, that they should then flee out of England, as out of Egypt, and now dwell with us again, as in jerusalem. Till he show us this, he must be contented to have it written as in great letters upon his forehead: A wavering minded man is unconstant in all his ways. To the 107. This concerneth the third argument, which the admonition useth to prove Brownes levity and changeableness. What can be more contrary, Brownes' third contradiction proved. and therefore absurd, then to condemn the Church of England for no Church of God, as also the officers (that take on them & execute the government thereof) for proud Prelates, Antichristian usurpers, & such as we may not meddle with: and yet himself when he is brought to the trial, to subscribe, allow & approve all this? doth the Reader think it reasonable, that this man should bear himself upon the names of Wickliff, Luther, & calvin, as though they had ever committed such things? I speak not neither as reproaching any man that returneth from error to a sounder mind (for I would if it were Gods will, that might be seen in Brown) but, I speak to the worthy detestation of him, that not changing his judgement, only for fear of trouble, practiseth & ratifieth the same things, which he hath so bitterly prescribed against unto all men, in public writings. Yea & whilst he doth this, and hath withal his own hand of subscription extant against him, yet still seduceth, & carrieth away from the ordinary assemblies, as many as he can. The state of which persons so led out by him, if we consider but a little, as they exceedingly prove it, so we shall not a little see it to be grievous & lamentable. For how utterly unlike is he to that good Shepherd, that giveth his life for his Sheep? and (if his doctrine were good) how altogether like is he to that hireling Shepherd that when he hath led his Sheep out of the fold into the plains, there chargeth them to abide all dangers, shifting in the mean time any way for his own safety? must not that woe cleave fast unto him, Math. 23.4. Luke. 11.46. that was denounced against those that laid importable burdens upon other men's shoulders, but themselves touched than not with the least of their fingers? full many of his poor disciples lie in prisons, whilst he laugheth at liberty, and, touching that, for which they suffer, addeth affliction to their bands, by all his behaviour. Browne confesseth his subscribing, but yet with brazen face demandeth what was amiss therein: even this verily, that his own writings, & daily practice are as directly against it, as black, to white, hot, to cold, and nay, to yea. And here his immodest daring, & ungracious terms enforce me to lay him open, Browne a subscriber, and yet a detester of the Church of England. whereas my adm. had somewhat unnecessarily spared him. The Bishop's civil authority (saith he) Br. did acknowledge lawful in his subscription, & their magistracy to be obeyed. This is sufficient against himself: yet he hath clipped the compass: for the words are, I do humbly submit myself to be at my Lord of Cant. commandment, whose authority under her Ma. I will never resist nor deprave, by the grace of God etc. Hear is not civil authority only (as he would help it) but the authority that he hath under her Ma. which all men know is as well ecclesiastical as civil. This Br. promised never to deprave, but he hath falsified his promise & subscription, in that he hath not hitherto by public writing recanted those books, which therefore live as the express image of his mind, to teach the contrary. Some places I will rehearse, that all may see how Br. thinketh of the Bi. proceedings, & of their authority itself. In his declaration of gathering his schismatical church, telling how he withstood Harisons entering into the Ministry by the Bishop's means, these are his words: When he (that is Harison) had talked with R. B. and showed him the matter whereabout he went, he received this answer, that it was unlawful to use M. greenham's help or any man's else for the Bish. authorizing. So he showed him, how he had dealt concerning the Bishop, and was so far from seeking licence, ordaining, or authorizing at his hands, that he abhorred such trash & pollutions, as the marks and poison of Antichrist. And speaking of their form of ordaining, O worthy outward calling (saith he) Do not the Bishops pray when they make ministers, and shall we condemn their prayers? for the fox is a father in the church when he prayeth for grace: are not our ministers duly examined? they are posed by M. Exam. Title against parish preachers, and hired lect. etc. Beware ye priests that you can speak Latin, & in any case forget not your catechism, etc. Then followeth, Breath upon them ye Bi. and give them your gracious spirits, which ye call the holy ghost, so shall they be those good spirits like frogs that come out of your mouths to make battle against us. Kneel down ye preachers, that the B. may ordain you sitting in his chair: his holy hands shall bless you, they are washed from blood as was pilate's, & as the nose of a wolf which will raven no more. Then must you take your licenses in parchment, and pay well for them: prepare a box for your wax, print your message therein, and keep touch with the Bishop, lest he open your box, and your calling fly away: behold, this is their outward calling. In another place he hath these words: Titl. against disordered preaching at Paul's Cross, etc. We say therefore, O ye Prelates, not by your logic Oracles, but by the word and doctrine: is Paul's Cross jerusalem, or is the Lords name there? is not your name sounded there, as by the blast of a Trumpet? my Lord Bishop there controlleth, in his name the Preacher standeth up, as the Wolf doth in a vizard, he hath the Bishop's name in parchment, for that is his licence, it is a thieves quittance though he came in by the window, it is the scourcoasts passport, though he rove out for his prey. My Lord's face is in the wax, a print and mark of holiness, who can preach without it? It is the seal of ghostly message. Three such seals have threefold grace, but the money which buyeth them hath that grace seven hundredth fold. Is this now the Lords name, when his Gospel must hang on parchment, or on the name and marks of those Romish beasts? Is this his name, when his glad tidings cease, except the parchment hold, and his message misseth except a waxemarke giveth it? Is this jerusalem where such Bishop's reign, or should we call it the throne of the Lord? is it not rather the seat of iniquity, to which (as the Prophet saith) the wicked do approach? etc. And a little after, Now therefore ye Preachers, because ye subscribe that the Lords government is wanting, and yet set up other Lords, or suffer them in his place, and because you cannot, neither will you preach, but by their good leave and licence, therefore you cannot preach my word. What do you at Paul's Cross, or what should my messengers do there? do not there the Bishops as also in your parishes, tread down the Lord's Sanctuary? and are not the people as they over whom the Lord did never bear rule? yet you say the Bishop's government is tolerable, and take the teeth of those Wolves, for a discipline to the Sheep. Again, within few lines; This is now the throne of the Bishops, which in the diocese, parishes, and cathedral Churches, is lift up against Christ. From it doth come forth their laws and injunctions, by which all men even small and great, rich and poor, free and bond are made to receive a mark in their hand, or in their forehead. For all are made thralls and slaves to their policy, to build the Church, and to worship God after their devisings, etc. Now yet more apertly (if it were possible) to show how he depraveth their very authority, I must trouble the reader with more of his places. In his declaration, telling of his own authorizing by the Bishops, among other like he hath these words, that he thought it lawful, first to be tried of the Bishops, than also to suffer their power, though it were unlawful, if in any thing it did not hinder the truth, but to be authorized by them, to be sworn, to subscribe, to be ordained, and receive their licensing, he utterly misliked and kept himself clear in those matters: howbeit, the Bishop's seals were gotten him by his brother, which he both refused before the officers, and being written for him would not pay for them: and also being afterward paid for by his brother, he lost one, and burned another in the fire: and another being sent him to Cambridge, he kept it by him, till in his trouble it was delivered to a justice of peace, and so from him as is supposed, to the B. of Norwich. Yet lest his dealing in this manner should encourage others to deal in worse manner, he openly preached against the calling and authorizing of preachers by Bishops, and spoke it often also openly in Cambridge, that he taught among them, not as caring for, or leaning upon the Bi. authority, but only to satisfy his duty and conscience. Also in the same discourse he hath these words, This he (that is himself) judged not only to be against the wickedness of the Bi. but also against their whole power and authority: for if the authority of the Church, and of the forwardest brethren or elders therein, be above the Bi. how should it not follow, but that the Bi. may be commanded, accused & charged by the Church, yea also discharged and separated as is their desert? but now because of their popish power and canon laws, they have lift up their authority more high, than the Church can take accounts of them: and not only by force do thrust out and trouble whom they list, but also reign as Lords & Dukes in their diocese, their authority must needs be usurped. And a little space after he saith thus of them, that They rule by three sorts of laws, as by the civil, the canon, the common law, which are three kingdoms unto them, or as the Pope's triple crown: and by pretending the fourth law, which is the word of God, they overrule too too much. Title against disordr. pr. at Paul's Cross. etc. Agreeably with this, he saith in another place; Behold, can they be jerusalem, which is called the throne of the lord, when there the Bi. sit as in the throne of Antichrist? What throne hath Christ, but by his government, which they say is wanting? and what is the throne of Antichrist, but that Lordship in their diocese, with such sway of popish officers, & with such romish traditions? A little after, What shall we answer? they say, they call no preachers to preach, but God, the Church, the Queen, and people agree to receive them: so their parishes are churches, and those great assemblies are the flock of Christ, for they are fair cages, though the birds are unclean: know you not an honest woman? for she doth love fornicators, so may you know the true Church, for she loveth such Prelates: O church of price, O the famous church of England. Tell ye the church, that is, tell ye the Bi. of the diocese, the church can give him authority, to authorize both the church itself and the Gospel, as if God should entreat such a Prelate to be good unto him, etc. And by and by after. Yet is this church of England the pillar and ground of truth, for the Bi. override it: they are the truth, and it is the ground, it is the beast, and they are the riders: it stoopeth as an ass for them to get up, the whip of their spiritual courts, and the spurs of their laws, and the bridle of their power, do make it to carry them. We give, say the Bi. then we take say the Preachers: hold, take you authority, but on this condition, that you preach no longer than we list. Mark you this (say the preachers) for we have no authority but by the bishops, and if they give it us, why may they not take it away? so the theefetaker doth please the theefegiver, and the young wolf wanteth, when the old wolf is angry. Lastly, thus he writeth in another place of his declaration. Now, whereas they mingle civil and church offices, it was answered by the word of God, that such mingling was flat antichristianity: for Christ himself refused to be a civil judge and divider of lands, and forbade his Apostles to meddle in such manner. Luke. 12.14. Luke. 22.25. Again it is written, No man that goeth on warfare, entangleth himself with the affairs of this life: 2. Tim. 2.4. for if once ecclesiastical persons, as they call them, get civil offices, they become that second beast, which is Antichrist: for they get the image of the first beast, which is, Reu. 13.15. the power and authority of wicked Magistrates, that confirm their authority: so they give a spirit to the image, that it should speak, that is, their church laws and orders, having got civil power, both to deceive men by show of Religion, and to force them with threats and penalties: Now would I know of the reader, what it is that Brown by these places hath spared unto any Bishop in England, or left undepraved in their authority. Furthermore, for the unlawfulness of meddling with, or complaining to their courts & officers, behold how vehement he is, as in all his dealings. Answer to M.C. Page 16.17. Also because the judges and officers of the court do wrest God's law by their popish canon law, and respect persons, & take rewards, which is forbidden in Deuteronom. (and by their profession they must needs do so, or else they cannot hold their office) how shall any make complaint unto them for church matters, which can be counted none of the Church? And seeing Christ hath commanded to complain to the church against the sinner, how shall Christ's ordinance be broken, by complaining unto such wretches? Furthermore, seeing the scripture showeth that the church hath nothing to do to judge those that are without, 1. Cor. 5.2. how shall any complain of such a number of wicked men, as never were worthy to be counted the Church. Again, 1. Cor. 6.1. seeing no godly man may seek judgement under the unjust, as Paul showeth, if he have a matter against a brother, why should we seek to such for judgement? Again, because those canon officers are strangers, neither known to the churches, nor dwelling among them, no marvel though Christ say, john. 10. that his sheep will not follow nor seek to strangers, but will flee from them. Moreover, 2. Cor. 11.20. because they bring the churches into bondage (as it is written) because they devour, because they take their goods, because they exalt themselves, and as it were smite the people on their face, & cast them in prison, they do all these things besides the church government, and therefore aught to be rejected, & in no case to be suffered. So he concludeth, Thus it is manifest by the word of God, that such proud Prelates, and Antichristian usurpers, have no authority nor power of the church, neither is their suspendings to be counted suspensions by the Church, nor their calling of Ministers, a calling by the Church. Having then thus condemned our Bishop's authority, & disavowed as utterly unlawful to meddle with their courts and officers. How strange is this, that he seethe not his subscription to the B. authority to have gainsaid all his writings? yea, how monstrous is it, that he should thus fetter other men from any way, using, or applying themselves to their courts & officers, and yet himself, of late, being justly called in question, Called S. Toolies in Southwark. by the Minister of the parish where he dwelled, for not communicating according to the order appointed, made his speedy recourse to a Doctor and judge of such courts, and by his means, cut off and forestalled the intended proceeding of the minister & congregation there against him. O worthy Captain & guide of so unworthy a schism. But perhaps his Proctors will plead for him, that his subscription and late practice, have now canceled all his former writings, Browne stripped of all excuse. so as they cannot henceforth in any equity be urged against him. No, no, let them know that I hold him here faster, than that all of them can be able to wring him out of my hands. I answer therefore, that since the time of his subscription, first, he hath written, In his reply to my answer to the question of communicating. that which is against both the Bi. and their authority, as in these words: Thus your writing condemneth you of iniquity, that speak not one word in the * He supposed he had spoken it to our minister. pulpit, against the restraint by popish discipline, that ye cannot separate. How sore do you labour, and how much do you suffer, that dare not speak a word by name against those officers and courts, neither name nor protest openly against those wicked, against whom you would have us protest particularly and by name. And by and by after. But why labour you not also to charge them openly, though it cost you your life and living? Also in his Libel against my admonition, Numb. 20. he hath these words: Thou hast written it heretofore, that there is no Egypt in England, and hast thou now found us out to be in Egypt. Dost thou not perceive, that thou and thy partakers, abusing your knowledge to persecute those which are come out of Egypt, are worse than Egypt, yea princes of Sodom, and people of Gomorrha? look thou to it, that thou remain not in Egypt. Thou hast confessed that we were once come out of Egypt, thou canst not say so of thyself, if still thou justify thy Egyptian doctrine & pollutions, as is to be seen by thy pamphlet. Let the reader now bethink him what Bro. calleth Egyptian doctrine, sith my book containeth no doctrine, but the doctrine of the church of England, and so it was judged & allowed by authority. Also whether he account England as Egypt, which he would deny in another place, & whether he exclude the Bishops from the number, when he calleth me, & all my partakers, that do persecute him and his followers, Princes of Sodom, and people of Gomorrha. Again, when my admo. demandeth what gain their departing from our church here in England hath gotten them: he denieth not, that they are departed, but answereth thus: We have gained, by fleeing from persecuting wolves, Numb. 28. not wealth, nor bellycheere, nor favour in the world, but loss, imprisonment, all manner evil speeches, and death itself. Nay, he is so far from recanting his former course, as that he thundereth judgements, and invocateth vengeance (even the blood of all those of his sect that have died any way by pursuit of law) upon the heads of all those, that have been means and partakers to their trouble: these are his words: Numb. 77. It is thy manner, and thy partners, to force, to threaten, to make stirrings and hurly-burlies, and to drive man & wife asunder: thine and their outrage cannot be satisfied with blood: thine & their railings, slander, & false accusations, have brought divers of us to death, some by the gibbet, some by long imprisonment, some by flight and pursuit, some by extreme care, thought, & sickness, some by Seas, some by necessity and want, some by changing air, dwelling & place, the blood of all these shall be upon thine & thy partners heads. These places are sufficient, being written since his subscription, to prove, that he still continueth to oppose himself against the authority & government of our Bishops, as also to the unity & peace of our Church. Secondly, to those that object his subscription, to cut off the allegation of his former writings against him, I answer, that Brown hath in writing since his subscription, justified all his former cause & doctrines in every point, & therefore hath again canceled his subscription, and revived all his books. This I lay down by his own evident words in two places of his libel against my admo. let the Reader consider & judge. Numb. 3. glovers popery (saith he) or popish heresies, being long ago by many divines refuted, needed not Bredwells childish refutation, whereas the cause wherein Bro. hath stood as yet is refuted by none. Now the places above cited show, that a chief part of Bro. cause, is touching the authority & proceeding of the Bishops, which he utterly detesteth. And seeing then he avoucheth his cause, to stand as yet unrefuted, he intendeth not that his subscription should any whit impair the same (for then he could not say so) but meaneth therefore, that the Bi. authority shall still be holden in no better case, than his books have left it. Again he hath these clear & full words, both for himself, and his followers, Numb. 77. None of you all can show any fault, false doctrine or wickedness in us. By this time therefore (I believe) the reader seethe, that I have left this wavering weathercock, as naked of all defence to cover his shame, even as is my nail, according to the proverb. But now let us look further also into his subscrip. He confesseth, that secondly he subscribed, that where the word of God is duly preached, and the sacraments accordingly ministered, there is the Church of God. But he dissembleth & keepeth from the reader another form of words for that article, which was offered him thus. 3. Do you acknowledge the Church of England to be the church of Christ, or the church of God? and will you promise to communicate with the same in prayers, sacraments, & hearing of the word? and will you frequent our Churches according to law or no? to this he subscribed affirmatively. Hear again, let the crafty fox turn him which way he will, and he is taken. For howsoever he would maintain quarreling upon the first form of words, of Preaching the word duly, & ministering the sacraments accordingly: yet when as he bond himself to frequent our Churches according to law, he hath at one gripe choked all his former writings. Let the congregation of Toolyes Church in Southwark testify, Or, Olaf's. whether for almost this two years space, that he hath been Schoolmaster there, & dwelled amongst them, he have at any time communicated with them in the Sacra. and whether upon their late urging of him thereunto, he hath not (to defeat them) removed his dwelling into another parish, & left a troublesome stink behind him in their Church. Yet some perhaps will object, that he doth sometimes communicate with our assemblies in the word. Hear the word (sometimes) I confess, How Brown sometimes heareth our Sermons. but communicate with us therein, I deny that he doth. How doth he hear? as a censor to judge, not as a brother to learn: as the Spider goeth likewise to the flower, but not to gather honey, as the Bee: and thus the Devil also may be said to communicate in the word with us. I confess I speak vehemently, but I protest, the love of God constraineth me: for before his subscrip. Brown being about Stamford, was earnestly entreated of M. Far. & M. Har. Londoners, that forasmuch as he had granted them, it was not unlawful to hear the Word in our assemblies, that he would by some writing, persuade his followers at London thereunto, seeing they did at that time utterly condemn hearing with us. They obtained his letters, which (as they testify) persuaded indeed to hearing in our assemblies, not as children addressing themselves to the sincere milk of the word, to grow thereby: nor as men ploughing up the furrows of their hearts, to receive the seed of the holy word to a perfect rooting in them: but in stead of these, other conditions of their hearing were put down, as trying, looking into, & judging of the doctrine & behaviour of the preachers, and that so they might come, as by occasion & in the way of protestation for such respects. Also he gave them a special exception of preachers, which overthrew the whole matter: for when they were to avoid all that opposed themselves to their course, what a doubtfulness must he needs bring upon them to hear any? sith as they have wickedly condemned our assemblies for no Churches of God, so we cannot choose but hate and pursue them, as enemies of all true peace & sacred unity, saying with the Prophet David, Psal. 139.21.22. Do not I hate them O Lord that hate thee? and do not I earnestly contend with those that rise up against thee? etc. Now also since his subscription, in his Libel against me, he putteth down his distinction of hearing in these words: While they rail & resist the truth (for so he taketh his way & doctrine only to be) we may hear them as enemies, Numb. 105. but join with them as brethren we dare not. And now I suppose you see, how he heareth our Sermons, and will grant unto me, that this is not to communicate in the word with us, although he had given his hand & promise thereunto. But alas, who would judge otherwise of this matter, if he have but a little looked into Brown's books? which he stoutly justifieth to be without false doctrine or fault. Every where in them hath he disclaimed both our prayers, preaching & Sacraments as none of the Lords, and therefore how shall he be taken (what show so ever he maketh) to communicate with us in any of them? two or three places of his infinite number will I shortly set down, and so leave this point also to the readers further consideration. Title against parish preachers, and hired lect. etc. But indeed (saith he) is the Lord's message a blind reading of service? and though they preach, yet is that the Lords gold which they bring? when they take and leave the flock as the wicked bishops appoint them, and neither can nor will plant or reform the church? have I sent them, saith the Lord, or commanded them, when they cause my people to err, by their lies, & their slatteries, saying, ye are his people & church, though ye be polluted & abominable? have these dumb dogs & tolerating preachers my letters & seals? I never gave them (saith the Lord) they are stolen & counterfeit: yea, they have the seals and licenses of their wicked bishops, and if they have my message, why hold they their peace at the wicked B. discharging, as if they had his message only? be it therefore, O ye Prelates, that ye put Moses seat for Moses doctrine, can you preach the Lords word & doctrine, or minister his sacraments? to preach some truth as wicked men may do, & to preach the Lords word of message is not all one for his message cannot be without his government. Then a little after, Ye have not yet (saith he) cast off the yoke of Antichrist, and received all things concerning my kingdom and government. Therefore because ye have not planted & builded my church saith the Lord, that it may be visible, nor purged & cleansed it from open abominations, both ye & all the works of your hands with your prayers & sacra, are unclean & accursed. Within few lines after this, yet forsooth, it is made great wickedness not to hear these preachers, for they sit in Moses seat, and are not blind guides: Nay, they sit in the seat of Antichrist: and if they were blind, they should not have had this sin, etc. Again within few lines, But yet these wicked preachers rise up against this, and cry out that they have the chief, they have the word and the Sacraments, and as for the government and discipline, it is but an accessary and hangby, needful in deed, but yet they may be without it, and be the Church of God notwithstanding. But for this matter look the 16. verse and the meaning thereof. In this place we say, that their preaching is not the word of message from God, neither may we partake with them in the Sacraments. But in stead of a thousand other places, hear him as patiently as you may, this one sentence, against all kind of communicating with our assemblies of England, thus blasphemously barking. They hold still the Priesthood of Antichrist, Titl. against disordr. preach. at Paul's cross, etc. which is the tolerating and dispensing with wickedness, by such wicked preachers to make Christ and Belial agree. Therefore thus saith the Lord, I feed not my flock at Paul's cross in London, or Saint Maries in Cambridge, or in your English parishes, O ye my sheep, go ye not thither, as though there were my fold, and there I rested and fed my flock, etc. Sith he still justifieth all his doctrines and dealings to be faultless, let him and his friends now see, how they can reconcile these things with his subscription. His 4. interrogatory was this, Will you promise also quietly to behave yourself, and to keep the peace of this church: and that you will not preach nor exercise the ministery, unless you be lawfully called thereunto? To this also he answered affirmatively, and that he would perform the same accordingly. The latter part of this interrogatory, Browne confesseth in his answer to my Admonition: but the former part he hideth in his bosom. His proud challenge will not suffer him now, to shroud himself from shame in neither. First therefore, to begin with the former part, having bound himself by the third article to frequent our assemblies according to law, and to acknowledge the same Church of England, (which doth consist of these assemblies) to be the Church of God. Now doth he in the fourth place, tie himself to the good behaviour towards this Church, which hath necessary relation to the Church before so mentioned. This I so lay down, that the slippery shifter should not think to escape me, by drawing an interpretation from these words, to his conventicles at his pleasure. There be 3. notes of difference, that will not suffer these words, this church, to be understood of his conventicles. 1. That the title of the Church of England, can not without great insolency, be attributed to any other, then that which is established by the law of the land: and that, he showeth himself to see well enough in his 62. section of his Answer to my Admon. where, for the same reason (though it helped his cause never a whit) he quarelleth with me, for calling the church at Corinth, The church of Corinth. 2. Their conventicles can not be said to be frequented according to the law, without the like insolency of speech, as in the former note. For by this form of words, is always intended the law of the land: & whensoever the law of God is spoken of, it is ever set down with those or the like plain words of difference? else let them show one instance to the contrary. But the third difference is most clear: for having bound himself to frequent and hold the peace of our Churches, he is taken faster, then that any struggling can give him hope of escape. Thus having voided the doubtfulness of his subscription, let us now come and try, how well his heart & his hand have gone together, & that I may rake no further in his filthy confusions, (whereof I suppose the reader would be as weary as myself) let the former cited places of his writings, be here likewise called to witness, what a friend he is to the church of England, and what peace he entertaineth with our assemblies. As for his practice even since his subscription (omitting all that was before, and namely his running over the sea, and carrying many with him) the parish where he dwelled of late, doth testify, as is said before, that it is far from a peaceable and quiet behaviour towards the Church: but much more the parish of Olaf'S in Siluerstreete, a poor woman in the which, he hath so strongly seduced, that whereas myself sometimes had hope, by satisfying her propounded doubts in writing, to have won her into our assemblies, & church exercises, which of many in that parish was greatly desired, he hath again, by so large a writing and heap of words, overwhelmed the seely woman (who belike thinketh v. or vi. sheets of paper must needs confute one) and confirmed her in her sottish separation, so as at this day in respect of inferior means, we see utterly no hope of her recovery. As for excommunication gone out against her, she altogether contemned it, before half a score of the parish: and boasted of Bro. spreading of his writings against me, to a hundredth miles distance from London. Besides this, & somewhat later, he hath disturbed the congregation at Dertford, drawn away some, railed openly & dispersed writings, as of challenge against the lecturer there, M. Edmondes. for discovering unto his auditory the danger of that schism. Behold, is not this quiet behaviour, and tending to the peace of this Church? the latter part of his last interrogatory, being this, that he should not preach, nor exercise the ministery, unless he be lawfully called thereunto, is aswell observed and kept by him, I warrant you. I think he dares not (for the evidence of proof that he knoweth to be against him) deny, that he hath since his subscribing, preached in private houses: & namely amongst the rest, one Lords day, & not far from Ludgate: having a little before in the same house earnestly contended against, in reasoning, & dissuaded from public hearing. He was at the same time by one M. W. sound resisted in the same his schismatical dealing: who rightly judged it not meet, in a time of the great assemblies of the church, to the public exercises of the word and prayer, to make private meetings for the same at our pleasure. And M. W. after he had spoken in this matter, what the Lord then gave him, departed with some others that went with him to the next sermon, and left Brown with the rest that liked better to tarry, to their cursed conventicle. Wherein Bro. took upon him to exercise the ministery of preaching: howbeit (he saith) he was earnestly requested unto it by those that were present. Now that point therefore will I leave to the learned to decide: namely, whether this was a lawful calling to that ministry, yea or no. Besides the subscribing to these interrogatories, he furthermore wrote his submission: a point or 2. whereof I will likewise set in the view of the Reader. Fiftly (saith he) I refuse not to communicate in the Sacraments. For I have one child that is already baptised, according to the order and law, and by this time in mine absence, if God have given my wife a safe deliverance, and the child do live, I suppose it is also baptised in like manner. Further, my servants being three, do orderly come to their own Parish Church, according to the law, and communicate also according to the Law. Hereupon he addeth, To all these points that they are true, I do subscribe with mine hand and name, this 7. of October, Anno Dom. 1585. Here I observe, that he testifieth it to be orderly done, to come to our own parish Churches: which is more than his writings can well bear, howsoever he think to shift it. Also in that he saith, he refuseth not to communicate in the Sacraments: perhaps he stoppeth the cry of his conscience, (which telleth him, he communicateth not in the Sacraments with our congregation) by this foolish and deceitful persuasion: namely, that he satisfieth his promise by communicating in the Sacraments, though but in his own conventicles. But his argument of fact, that he giveth to bring credit withal unto the same assertion, as in these words: For I have one child that is already baptised according to order and Law, etc. this (I say) stoppeth up that starting hole against him. And then it would be showed in what congregation of ours, he hath communicated in the Sacraments, since the day of his running over sea. Nay if his behaviour be truly observed, when he cometh into our congregations, I do not think, it can be proved, that he hath since that day, so much as joined with them in their prayers. Brown the patterns of a notorious ill conscience. To this last place of the matter of Brownes subscription, I have reserved one thing, which is good for all to know, and some to provide for, and that is this. Answering to my Admonition for that point of his subscription, which I had objected against him, as a proof of a vile conscience, he granteth that he had subscribed, but he denieth that he had so subscribed, as that he should be proved against himself thereby, in any thing. Thereupon he setteth me down (though untruly as you have heard) certain forms of the points whereunto he did subscribe, and there withal telleth me, what handsome interpretations of his own words he can make: whereby giving one hand, to the satisfying of the authority, that then dealt with him, with the other he stroketh the eyes of his foolish followers, that they might sleep still in the opinion of his good meaning. As though the dealings of Rob. Browne, had not otherwise been vile enough, except he had by this means showed, that he hath not one hair of an honest man about him. Read (beloved) and then testify. The first article of his subscription he reporteth thus. The bishops civil authority Browne did acknowledge lawful in his subscription, and their magistracy to be obeyed. Well, how do you think he maketh this agree with his books? even thus he tells you, that he doth by those words, neither justify those for brethren which do persecute, nor allow an idle and Lordly ministery in the Church as a part of the brotherhood. How the reader can conceive this, that he denieth upon his subscription, I know not: but thus much I am sure, this his explication certifieth, that the BB. being by the Queen and her laws, allowed the titles of Lords, are accounted of Browne not to be members of the Church. And by this answer it appeareth, he coggeth this imagination into his disciples, that he allowed the BB. civil authority, but therewithal denied them their ecclesiastical ministery. Howbeit, in plain words he subscribed to their authority. To cover himself in the 2. article, he is feign to hide the truth, as I have before discovered. For the third, though he use the same craft, yet in that he cannot but confess that he subscribed, that his child was baptised according to order of law, to salve his credit with his companions in this, he saith, But yet it was done without his consent, and contrary to an order he had taken and appointed: for it was baptized in England he being beyond the sea. If it were contrary to his purpose, how could it argue his not refusing to communicate in the Sacrament? On the other side, if he tell his disciples true of his meaning herein, that he had taken other order for his child's baptizing, but that his being beyond sea, crossed his purpose: how agreeth that with his neglecting of the same order taking, for his later child's baptizing, which even at the time of his subscription, he alleged (by way of conjecture, as if God had given his wife safe deliverance) to be baptised also according to law. He was now in England when he might have taken better order, if the first were such an error. But because he had no such colourable excuse for this, he took a shorter way, though no less shameful, in stepping over that part of the article, as though there had been no such thing. Also for his alleging his servants coming to Church according to law, whereby he persuaded unto the BB. his own conformity that way, he excuseth this to his companions to be, for that he was not to force his servants against their conscience and custom, being newly come to him. Adding this beside, that he never came to the same Church with them, the parson being a common drunkard, and infamous by sundry faults. Again, confessing he promised the BB. on the one side, that he would come to Church according to order of law, On the other side, he persuadeth his disciples, that he might well enough do so, for that there was no law to force him to take such a parson for his lawful minister, neither to join with him in the prayers and Sacraments. Thus hath he first manifestly mocked authority, Jude vers. 8. so as that place of Jude which he had wrongfully writhe towards me, returneth now again with full force upon his own head. And secondly, he apparently showeth that he continueth his old course of seducing the seely sheep, even as heretofore. In sum, if all that is here said, touching his subscription, be melted together as in one lump, where shall we find a more perfect image of a pestilent schismatic, and one more void of all conscience, than is this Brown, though Rome itself be raked through to find him? How well do these notes (which were long ago observed to be the very properties of all heretics) agree with this man's manners: Clemens Stro. lib. 7. namely, to shrink from their doctrines as ashamed, when they are pressed with them, and nevertheless still underhand to glory in teaching such things. Again, Barnar. ser. 66. in Cant. cantic. as an other testifieth, It is not enough to be heretics, unless they be also hypocrites. These are they that come in sheeps clothing. Sheep they are in show, foxes for craft, but wolves in act and cruelty. Neither is it in price with them to follow virtue, but to colour vices as with a certain painting of virtue. To the 108. 14 No part of Church Discipline can be wanting, but the Church doth strait way go to ruin thereby. Again, there may be a true Church of GOD without the Presbytery. These two axioms will not well agree, as the Admonition supposeth. Browne sent me glue, which he said, was strong enough to hold them together. I have tried it, and it will not prove, unless some unlawful Art be used with all. He mistook me much in judging, I understood no difference betwixt Discipline and Presbytery. I know the office and the officer is not all one: but where the officer wanteth, there the office also wanteth, as touching the execution thereof. And therefore where the Presbytery wanteth (which himself maketh the only executors of the censuring discipline) there that discipline also by his rule, Def. 51.53. is wanting. For why else doth he say, the Church of England is without this discipline, if the same may be granted to be, where the Eldership is not? Now his answer explicating his second enunciation, which I urge against the first, sayeth, His meaning was, that a Church remaineth still, though all the officers of discipline should die at once, because (forsooth) yet still the office and right of government should remain. I reply: that the government which he speaketh of, in this case, cannot be said to be actually, but potentially. And if he hold it sufficient, to avouch the apparency of a Church (whereof is and was the question in the conference alleged) by a potential having of discipline, we shall soon end the controversy for the assemblies of England. But I may not here omit to note the dealing of this double faced janus. In the conference which the Admonition citeth against him: through the occasion of his writings against the Church of England, it was objected to him, that it seemed he had condemned our Churches, in that they were not guided by presbyteries. He denied his writings to import any such thing. Hereupon they demand, whether (then) he would grant that there may be a true Church of God without the Presbytery. He answered, yea. Now in his writing against me, he denieth not that he answered so, but declareth his meaning to be otherwise than they took it. So that if they had further urged his writings against his answer, it now appeareth, that he could cunningly have turned the table upside down, as the painter did: who being hired to paint a tumbling horse, made him running: which when he that set him a work found fault withal, the painter turned the table upside down: and then the horse which before appeared running, seemed plainly to lie tumbling. But what dealing was this for a divine, to a question propounded, of the constitution of a church, necessary to the acknowledging of it, (as appeareth by this occasion of the question before rehearsed) to make answer concerning an accidental case of a constituted Church? And this answer being but as the lining of his words, the outside seeming altogether correspondent to their purpose. So dealeth he generally in all his writings and actions for this his schismatical course: and namely in most of the points of his subscription: as that no child can better represent the visage of his father that begot him, than this man doth the spirit of him that gave those doubtful answers at Delphos, 15 The rest I answer not, till you come to his conclusion, number 120. Whereunto thus much I say, let it be (O Lord) as this man hath desired, namely, be thou judge, whether of our ways be approved in thine eyes: and whether of us hath the strength of truth in his mouth, and be merciful unto our iniquities, for thy son jesus Christ's sake. Psalm 8.2. Out of the mouths of babes and suckelings hast thou ordained strength, because of thine enemies, that thou mightest still the enemy and avenger. FINIS. AT LONDON Printed by john Windet, and are to be sold at the Rose in Paul's churchyard. 1588. NON SOLO PANE VIVET HOMO Luke 4. Verbum Dei manet in aeternum: