AN ANSWER TO THE NEW MOTIONS: OR, A serious and brief Discussion of certain MOTIONS now in question.   printer's device of Robert Bostock, featuring a boy with wings on one wrist, and in the other hand a weight (McKerrow 393) 
MOLLIA CUM DURIS  
LONDON, Printed for Robert Bostook, 1641.   

AN ANSWER TO THE New Motions.  

The first Demand.  
Whether the Lord jesus Christ hath by his last Will and Testament, given unto, and set in his Church sufficient Ordinary Offices, with their Calling, Works, and Maintenance, for the Administration of his holy things; and for the sufficient ordinary instruction, guidance, and service of his Church, unto the end of the World, or no?  

Answer.  
I Had rather have answered your Reasons, than these your bare Interrogatories; yet, because you have so proposed them, I thought good thus briefly to run over them, hoping that if you have the spirit of humility, you will submit to the truth. To this first, therefore I answer, That the Lord jesus Christ hath in his New Testament, instituted perpetual Offices in his Church, and all their Callings, works, and Maintenance: that is, The substance of all these, is there appointed perpetual: but the appendent Circumstances are variable, as time and persons (in the Church's judgement) may best require. For the Tree doth stand when the leaves do change; and a man is the same, though his apparel be varied. These outward fashions are so variable, that herein Nationall Churches may differ one from another: yea, the Apostles altered divers such things themselves: For first, They distributed the goods of the Church to the poor; and when land was sold, the money was brought to their feet, and they distributed to every man according to his necessity, Act. 4.35. Yet afterwards, upon occasion, it fell out that they laid this charge from themselves upon Deacons, Act. 6. For so the poor be cared for, it is not so material by whom it is done. Again, They instituted the Love-feasts to be used with the Lords Supper, Act. 2.46. Yet S. Paul did again abrogate them at Corinth. 1 Cor. 11. And for that which is in the beginning of that Chapter, that women shall come and pray in public, is perpetual; but that they should come vailed, which the Apostle there urgeth as then fitting, is now no where thought necessary. Now then, the substance of Calling, Offices, Works, and Maintenance, of the Ministry remaining; the outward manner of these things may vary, so that, according to the Apostles rule, All things be done decently and in order.    

The second Demand.  
Whether the Offices of Pastors, Teachers, Elders, Deacons, and Helpers, be those very Offices appointed by Christ in his Testament as aforesaid; Or, Whether the present Ecclesiastical Offices of Archbishops, Bishops, Deans, Subdeans, Prebendaries, Chancellors, Priests, Deacons (or halfe-Priests) Archdeacon's, Commissaries, officials, Registers, Proctors, Apparitors, Parsons, Vicars, Curates, Stipendiaries, Vagrant-Preachers, Chaplains or House-Priests, Canons, Petty Canons, Chanters, Quoristers, Organists, Churchwardens, Sides-men, and the rest, now had in these Cathedral and Parochial Assemblies, be those Offices appointed by Christ in his Testament, or not?  

Answer.  
IT being granted, That Christ hath instituted perpetual Offices; than you ask, whether your  Orders of Pastors, Teachers, Elders, Deacons, and Helpers; or our Archbishops, Bishops, Deans, etc. be those?  
For yours first, I say, that Pastors and Teachers are indeed instituted by Christ in his Church perpetual; but they are no more yours than ours, we have them as well as you; for, to teach and feed the flock, is the work of our Ministers, and the end of their Calling. Herein you differ from us, that you make a necessary and perpetual difference of these two, as though they were distinct Offices; whereas the Apostle Epes. 4. reckons them only as Gifts, he hath given gifts unto men; and couples those two together, not dis-junctively as the rest; Some Pastors and Teachers. One Minister may and aught to do both these, Exhort and Teach, as is used in our Church. And the practice of the Apostles was so, as appears in all their Sermons written in the Acts. Indeed where the Auditory doth only require instruction, there exhorting may be omitted; as use the Divinity Lectures in Schools: and such an one was Origen. But otherwise the same Minister is to do both by the very Apostles practice. And were it not to make up your Ruling-Presbytery with variety, you yourselves would have no more.  
And for your third Office of Elders, if rightly understood, it was founded in the Scriptures; but not as you take it: for, you make it a third degree and office from the former, and that it should signify a Lay-Governour, who should not meddle with the Word or Sacraments, but only sit among the Pastors and Doctors to Govern; Such an one hath no foundation in the Word of God: But rightly understood, it hath; and is the name of a Minister of jesus Christ, in the New Testament. For he is called a Pastor and Teacher, for the duties of his Ministry; and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for his dignity in the Church; We translate it Elders, for difference sake, because in English Aaron and his Stock are translated, Priests; Otherwise Priest is the fittest Translation for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, according to the very letters, which Latin, Italian, French, and others have imitated.  
Show us now then any where Lay-Priests founded in the New Testament, as we can show your Presbyters, Priests, Elders (call them what you will, for they all speak the same order) being every where taken for the Ministers of the Word. Act. 10. Such Priests or Elders, S. Paul sent for, and telleth them of their charge which the Holy Ghost had set them to, to feed the flock; such he teacheth Titus to ordain Chap. 2. and calleth them there also by another name: Such doth S. Peter admonish, 1. Pet. 5.1. The Prosbyters or Elders amongst you, I exhort, which am a Co-Presbyter, etc. We may not make so many Offices of the Ministers, as he hath several Names; for than shall we make more than you have or would make; seeing he is named not only Pastor, Doctor, Elder or Priest, but also Bishop, Overseer, Steward, Messenger, Ambassador, Deacon, and such like.  
Thus hitherto you have not found three distinct Offices of Pastor, Doctor, Eldor, but three Names of one and the same Office, which is the Minister of the Word.  
For Deacons, their office of distributing to the poor, is not so necessary for all times (for which only use you would have them perpetual) for as much as they were wanting in the time of Christ, for then judas, one of the twelve, bore the bag, and gave to the poor. Afterwards the Apostles themselves did this, when those that sold their lands for the poors relief, brought it to their feet, and they distributed as every one had need, Acts 4.35. But when the labours of preaching, and the multitude of poor increased, the Apostles laid that care upon seven chosen men, Act. 6. So did they also ordain in other Churches, for yet the Magistrate was enemy to the faith, and would not either help the Minister, or secure the poor, because they were Christians. Therefore during the time of persecution, there was especial need of those men: such an one was S. Laurence the broiled Martyr at Rome by the Heathen Persecutors: But when the Magistrate changed, and by good laws provided for the Minister's Maintenance, and the relief of the poor, then was there no need at all of this office; no more than there is of Widows, who were likewise then in use, but now are ceased in all Churches; albeit there be rules for their election in the Scriptures, as there is for Deacons, 1 Tim. 5.9, 10. And therefore this is no perpetual Office.  
Your Helpers, the last office that you reckon up, can help you but little. They are but once named in the Scriptures (as I take it) 2 Cor. 12.28. and there not called Helpers, but Helpings, Opitulationes: But if (by Metonimy) that be all one, yet cannot they be several from the former, and perpetual; for if they helped per Dona sanationum, by gift of healing, than they are ceased: or if by distribution, than were they Widows or Deacons, and no several Offices.  
And thus of your five Officers; the three first are but one Office of the Minister; and the two later Temporary: so fare are you short of your five distinct and perpetual Offices.  
The second part of your Interrogatory is concerning the Ecclesiastical State of Archbishops, Bishops, Deans, Subdeans, etc.  
In this enumeration you study to be exact, and to reckon up every thread; by which curious diligence you have thrust in a number that are no Ecclesiastical Callings at all; and again, reckoned up some who are rather yours than ours, Stipendiaries, Vagrant-Preachers, House-Priests, and the like.  
But to answer to that which is material in your Catalogue; I say, that in the new Testament is founded a Ministry, which may differ in their Degrees, and may differ in their Maintenance; to which two places may be referred all the Titles here set down which are Ecclesiastical.  
For the first, though the Ministry itself be one, yet may it admit divers degrees. In the old Testament, Aaron and his succession was above the other Priests; and the Priests above the Levites: Among the Prophets some ruled, as Samuel; some obeyed, as the Children of the Prophets; and the moral hereof of Ruling and Obeying is not Ceremonial. In the New Testament, Christ made some Apostles, as the Twelve; some Disciples, as the seaventy two. And the Apostle S. Paul teacheth us, that Christ his Church must be like a Natural Body, wherein some are Eyes, some Hands, some Feet.  
The Degrees that I mean are Bishops, Priests, and Deacons.  
For Priests or Elders you can make no question, they are in terminis frequent in the Text. For Deacons no doubt those seven Act. 6. did with the other charge assume also the Ministry from the Apostles Ordination. For first they had the imposition of the Apostles hands with prayer. Secondly, Stephen, one of them, preached and did miracles. Thirdly, Philip preached, and (that which is Ministerial) baptised. Fourthly, the Apostle willeth that the Deacons hold Mysterium fidei, the mystery of faith, 1 Tim. 3.9. which signifieth the substance of the Gospel preached, in S. Paul's manner of speaking. Fifthly, the Apostle adds, that he that dischargeth his Deaconship well, getteth to himself a good degree. And what can be more reasonable, than that there should be an orderly Initiation or Probatiorship into the Ministry. Elisha held water to Elias his hands before he was Prophet in his stead. The Apostles were witnesses of Christ's Temptations before they were sent. S. Paul had Barnabas, and S. john had Mark, for their Minister, Act. 13.5. even to the work. Such were those Brethren or some of them that went with S. Peter to Cornelius, to whom he commanded, that they should be baptised, Act. 10. Such attended on S. Paul to Corinth, and baptised, for he himself baptised but one household, 1 Cor. 1. these you scornfully term halfe-Priests.  
For the superiority of Bishops, not only the Apostles had it, but they also whom they constituted Bishops, as Timothy at Ephesus, and Titus in Crect, to redress things amiss, and to ordain Ministers. Yea still this Authority was propagated and continued in the Churches, Apoc. 1. and 3. to the Angel of the Churches. There were many Elders or Ministers in every Church; Antipas, Nicholas, and those who hated and preached against his doctrine; yet one is the Angel there still: As more largely it appeareth at Ephesus, where surely was more than one that were Ministers, yet but one Angel. Yea S. Paul alloweth Timothy a Court Ecclesiastical, (viz.) to receive accusations, and examine Witnesses; for thus he saith, 1 Tim. 5.19. Receive no accusation against an Elder, under two or three witnesses. The like to Titus, 3.19. Avoid an heretic (out of the Church) after once or twice solemn admonition.  
Now then can you deny to Superiors and Governors their necessary Deputies, servants, and substitutes? nay these are necessary even to the meanest, though they be no Ecclesiastical persons, nor have to do in the Ministry. For you know the Gibeonites served for some necessary use in the Tabernacle, to draw water, and to cleave wood, Jos. 9.23. But if any of these play Gehazi, it is Elisha's charge to mark him with Leprosy. All antiquity speaks of these three degrees of the Ministry; the Canons called the Apostles, the Ancient Fathers, and the best Counsels do declare and justify them.  
The other part, the inequality of Maintenance is a sequel of the former; for greater degree requires greater supportance. And the Scripture says the same thing. S. Paul 1 Cor. 9.7. resembles the Minister's Maintenance to the stipend of Warfare, where every man hath wages according to his place. And verse 13. to those that wrought about the Altar, where some had prerogative above the rest. Yea the same Apostle doth tell Timothy so much, 1 Tim. 5.17. The Elders that rule well, are worthy of double honour. Where he meaneth by double honour, larger Maintenance, as (besides the consent of the best Interpreters) the Apostle himself explains it to be meant of Maintenance, bringing the same place which before 1 Cor. 9 he cited for the Minister's Maintenance, out of Moses saying, Thou shalt not muzzle the Ox that treadeth out the Corne. And which Christ to the same purpose proverbially used in the Gospel, namely, the Labourer is worthy of his hire. All which is plain, that double honour is interpreted double Maintenance, by the Illative, for the Scripture saith. Thus than you may see that our Ecclesiastical State, in diversity of Degrees and Maintenance, is more consonant to God's word, than your device of sundry names, without persons or Perpetuities.    

The third Demand.  
Whether the calling and entrance into these Ecclesiastical Offices last aforesaid, their Administration and Maintenance now had, and retained in the Church of England, be the manner of Calling, Administration, and Maintenance which Christ hath appointed for the Offices of his Church above named?  

Answer.  
IN this Third you demand, whether our Calling into the Ministry, etc. be those which Christ appointed. It is easy to demand much; you should rather have showed your particular dislikes.  
But I answer, that they are. Our Calling hath that Ordination which the Apostles used, and S. Paul appointed Timothy and Titus to use, viz. by the imposition of the Bishop's hands, and of the other Ministers that are present at that action; for they also lay on their hands juxta manum Episcopi, by the Bishop's hand, according to the ancient Canons. And before this, we have the election and approbation of the people, or of the chief of them, whereby we are commended to the Bishop, as you may know by the Law of Patrons, and of justices, and of Neighbour-Ministers, whose commendations are necessary before any be made Minister, or admitted to any place in the Church.  
For our Administration, it is of God's Word, and of the two holy Sacraments, and of public Prayer; all which the Minister ought to do. Other Administration have we none, unless you mean Marrying and Burying, which perhaps you mislike that the Minister should do them; but why I know not. For Marrying, God himself first acted it, and brought Eve to Adam, Gen. 2. And Christ said after of all Marriages, Quos Deus conjunxit, etc. Those whom God hath joined together, etc. Who than fit to do this in the place of God, and in his name, than he that is his Messenger, and in his stead?  
For Burial, it is the field and Seminary of the Resurrection, and who fit for sowing than he that is God's Sour?  
And for our Maintenance, it is by Tithes better than yours by Alms: for it was so before the Law, and under the Law, and under the Gospel, as soon as the Magistrate was Christian. And your Alms only used in time of Persecution, when no better could be had. For where the Ministry shall have no Maintenance, but what must be at the mercy of his Auditory, how apt is he to smooth, humour, and subscribe to such (and wave their darling and pleasing sins) in whose power it is to deny him sustenance? were there no other reason for the independency of his Maintenance.    

The fourth Demand.  
Whether the Sacraments, being Seals of righteousness, which is by Faith, may be administered to any other than to the faithful and their seed; or in any other manner and ministry, than is prescribed by jesus Christ? And whether they be not otherwise administered in the Cathedral and Parochial Assemblies at this day in England, or no?  

Answer.  
THe Sacraments, the Seals of righteousness, are only to be given to the faithful and to their seed, (or to such as seem to be faithful, as judas, Simon Magus, Demas, and such like) and to no other are they given in the Church of England; for if any be profane, un-holy, or notoriously wicked, the Minister is by Law to repel them. Neither are they given with us in any other Ministry, than Christ hath appointed; unless you you mean the Baptising by Midwives, which in our Church is not approved, nor now any where practised.  
Neither are they given in any other manner, unless you mean hereby external and variable circumstances, as kneeling at the Eucharist, and such like, as I think you do. And then I answer you, to receive it kneeling, is most fitting and decent; seeing it is an Action of more humility and devotion, than standing or sitting is. At the first they received it sitting, or rather lying and leaning, for Saint john then leaned on jesus breast, as their manner was then to eat: But this is no more perpetual or necessary, than to receive it at night, or after Supper, for these were then used according to the present occasion. Even as many circumstances were used in the Passeover, at the first institution in Egypt, which should not be perpetual, as the sprinkling the door with blood, their not going out of their houses that night, their eating of it standing, with loins girt and staves in their hands, all which as mutable ceased in the land of promise.    

The fifth Demand.  
Whether the Book of Common-Prayer with the Feasts, Fasts, and Holidays, stinted Prayers, and liturgy prescribed therein and used in these Assemblies, be the true worship of God commanded in his word, or the device and invention of man for God's worship and service, or no?  

Answer.  
YOu ask, whether the Book of Common-Prayer be God's worship, or the Invention of man. It was thus composed by men, godly and learned men, and many of them Martyrs of Christ.  
The doctrine thereof, is according to God's Word; a book as fit, and full of edification, in the Prayers and Administration of Sacraments, as possibly can be devised or made. The things that you here dislike in it, are Feasts, Fasts, and Holidays, stinted Prayers, and liturgy.  
In our Feasts and Holidays, first observe that we have none to Legend Saints, but Christ, his Apostles, the blessed Virgin, and Saint john Baptist.  
Secondly, that we worship no Saints in those days, but praise God for them, who made them profitable to his Church.  
Thirdly, it is lawful for the Church to appoint such days to glorify God in. For in time of the Macchabees, the Church appointed an Anniversary Feast of Dedication of the Altar, after they had rid the Temple from Antiochus his profanation, 1. Mac. 4.59. And our Saviour Christ himself observed it, john 10.11.  
Fourthly, that the observation of such times is very ancient and general; for in the first General Council of Nice, there was great question about the day whereon Easter should be kept, but not a man, either in the Latin or Greek Church, but then thought it meet to be kept: so fare was the Church then from your nicety.  
In the Prayers and liturgy, you here find no other fault, but that they are stinted and set Prayers; for you would have no Book at all, nor any form of celebrating Holy things; nor any set Prayers, but all voluntary, at every Pastor's discretion. If this fancy should take place, not only every Minister would vary from himself, but one would agree with another, like Germane Lips. Nothing is more needful in holy things than conformity, so the form be good. But to speak only of stinted and set Prayers (which fault you find.)  
First, in the Temple, the book of Psalms was their Psalter, or set Prayers; for they were appointed to be used continually, and are set to certain orders of Priests, and to certain times and instruments, for daily use, as the Hebrew Inscriptions of all the Psalms do testify.  
Secondly, the Priests had a solemn set form of Prayer which they used when they solemnly blessed the people; the words are prescribed, Num. 6.23, 24, 25. The Lord bless thee, and keep thee, the Lord, etc.  
Thirdly, they had a set form of Prayer in the wilderness, which they used when the Tabernacle removed, Exurgat Deus, Let God arise, etc. And another when the Tabernacle was pitched, Let God return, etc. Num. 10.35.  
Fourthly, they had Psalms to sing at the Passeover, the 113, 114, 115, 116, 117, 118. accounted together to be a great grace unto the Passeover, which our Saviour Christ observed and sung with his disciples, Matth. 26.30.  
Fifthly, to conclude, prayers are not worse because they are stinted and in set words, for Christ prayed thrice in one night, using the same words, Matth. 26.44. And taught his Disciples the set form called the Lords Prayer; saying, Say thus.  
For any exceptions, you now take or take up against any material passages or Prayers in the book itself, they are such as have often been answered by D. Boys, Hutton, and others, long since.    

The sixth Demand.  
Whether all Churches and people (without exception) be not bound in religion to receive and submit unto that Ministry, Worship, and Order, which Christ, as Lord and King, hath given and appointed to his Church: and whether any may receive, and join to any other, devised by man, to the service of God: and consequently, whether they that join to the present Ecclesiastical Ministry, Worship, and Order of these Cathedral and Parishional Assemblies, can be assured by the Word of God, that they join to the former, ordained by Christ, and not to the later, invented by man, for the worship and service of God.  

Answer.  
YOu ask, Whether people must submit to those things only, which are instituted by Christ; or, whether they may submit to the inventions of men. In matters of substance and worship of God, I say, only to Christ's institution; but in outward circumstances, the Magistrate hath authority to ordain for comeliness; and herein not to obey him is the sin of disobedience: As to appoint with what action we shall receive the Eucharist, in what kind of bread, in what kind of wine, at what time of the year, and how often, in what apparel it should be ministered, or such like: But he may not alter matters substantial; and if he should, therein we ought not to submit to any such command, but we ought rather to undergo the penalty inflicted on the denial: as to adore the bread, with as much worship as we do Christ; to communicate in one kind only, and such like, which Papists have divised. Now then consequently seeing we keep the substance of God's true worship according to his Word, and in all outward things are a great deal nearer the rules of comely order and decency, than you are: They that join themselves to us, may be assured that they join to a Church, founded after God's Word, and so can they not be, that join themselves to you; seeing you set up unto yourselves a new Synagogue: And thus your Demands are satisfied.  
Now then, to come to a final issue in this controversy; If any of these faults be in our Church, or more of them than you can prove (for I would yield you an Epha, where you cannot prove an Omer) yet have you no just cause of your separation from our Congregations, so unnaturally to despise the womb that bore you, and the paps that gave you suck: yea to separate from all the Churches in Christendom, to a new handful at Amsterdam: witnesses against you are all those who dislike many things, as you do, and yet communicate with us. Who albeit by their rash dislikings, they have been accessary to your fall, yet herein they forsake you, their consciences will not suffer them to fall utterly from the Church: wherein both you and they have confessed that our doctrine is true, and according to God's word. And herein I will convince you by as many arguments, as you have proposed Demands.  
1 First, the Jewish Church in the time of the Prophets was more corrupt than you can affirm of ours: of which the Prophets do affirm, that there was no whole part from the bead to the feet; that the faithful City was become an harlot; that they were princes of Sodom, and people of Gomorra; yet the same Prophets never forlook the fellowship of the Church, but still reproving their faults, did communicate with them in the Temple sacrifices and prayers; as witness the history and writings of the same Prophets.  
2 The Church in our Saviour Christ's time was worse than that, possessed and ruled by Scribes, Pharises, and Saducees, of which Christ said, that the blind led the blind, that they taught for doctrines the precepts of men, that they made the word of God of no effect by their traditions, that they made the house of Prayer a den of thiefs, that they justified themselves in their own righteousness, that they devoured widows houses under pretence of long prayers; and therefore many Woes were pronounced against them, Mat. 23. Notwithstanding all this, our Saviour Christ, before he took upon him his publick-Ministery, was presented in this Temple, before these Priests, and there many offered their oblation before them, Luk. 2.22. There, and before them, and amongst this people did Christ appear with his Parents when he was twelve years old, at the Feast of the Passeover; then in the Temple he associated with the Doctors, bearing them, and ask them questions, and affording them his answers Luk. 2.4.42.  
3 After that he took upon him his public Ministry, he usually repaired to the Temple, at every of these three solemn Feasts, and there taught daily, and openly in the Temple, joh. 2.13. joh. 18.22. he usually taught and healed in the Jews Synagogue amongst the people, Luk. 4.15.16. he ever sought to purge God's house, but not to leave it, for the zeal of God's house had eaten him up, joh. 2.17. but the hatred of God's Church and house doth drive you from it.  
4 And as he used himself to communicate with the visible Church, so he taught his to do, Mat. 23. saith he, The Scribes and Pharises sit in Moses chair, therefore hear them, and do as they bid you, but after their works do not, for they say and do not: and when he purged Lepers, as Mat. 8.4. he sent them to show themselves to these Priests, to be judged by them, and there with them to offer the gift which Moses commanded for a testimony unto them; he taught his how they should offer the legal offerings aright, before these Priests, Mat. 5.23, 24. If thou bring thy gift to the Altar, and there remember'st that thy brother hath aught against thee, leave there thine offering before the Altar, and go thy way; first be reconciled to thy brother, and then come offer thy gift.  
5 And (lest you should say, that this was till Christ had finished all things, and abrogated the Law) as Christ did himself, and taught others to do, so did his Apostles after the Passion and Resurrection, for Act. 2.46. They continued daily with one accord in the Temple: and Acts 3.1. Peter and john went up together into the Temple, at the ninth hour of Prayer (that is, at our three of the clock after noon) which was the time of the Evening Sacrifice: and Acts 3.20. As they were bidden of God, they entered into the Temple, and this they did daily, Acts 5.42. Yea, Saint Paul more particularly in the Temple purified himself with other brethren, and they prepared their offerings, to be offered for every one of them before the Priests, Acts 21.26.  
6 Yea (lest you should say, the Jewish Church had any prerogative) the Apostles accounted those Christian Churches holy, and to be communicated withal, which yet were unperfect, defective, and reprovable in many things: Saint Paul highly commended the Church of Corinth, 1. Cor. 1. and yet reproved them in that Epistle of many faults, both in doctrine, and manners, as carnal and schismatical; some holding of Paul, some of Cephas, some of Apollo, Chap. 3. For suffering the incestuous man amongst them, Chap. 5. For going to Law one against another under the infidels: and for accounting fornication small or no sin, Chap. 6. For eating (with offence to to the weak) things offered to Idols, Chap. 8.9, 10. For abusing the public Assemblies, and the Lords Supper, Chap. 11. For abusing the spiritual gifts to ostentation, not to edifying, Chap. 12, 13, 14. For denying the Resurrection, Chap. 15. For some of them said there was no Resurrection, vers. 12. And yet notwithstanding, before all these were amended, yea, before they were by him reproved; in the first words of that Epistle, he giveth them the Title of God's Church, of Saints by Calling, and such as were called to the fellowship of Christ: to teach us how to think of Militant Churches upon Earth. The like may be observed of the Church of Galatia, and divers others.  
7 Lastly, the doctrine of the Apostles is, That the Church indeed, is the Pillar and ground of truth, because God will lead it into all necessary truth; but yet that it may err in matters of lesser weight; as it is exemplified by Churches, to which they wrose their Epistles. That the Church is spotted in herself, but without spot or wrinkle by acceptance in Christ: Ephes. 5. and see every particular man and member of the Church, that he is partly flesh, and partly spirit, unperfect in himself, but perfect by the Grace and merits of Christ: So Saint john in the Apocalypse, seethe the seven Churches of Asia in Christ's presence, as seven golden Candlesticks, and the seven Angels thereof in Christ's right hand as seven Stars, chap. 1. yet against every one of them, both Churches and Angels, he hath somewhat in the Epistles, which he wrote unto them, Chap. 2.3. to teach us to esteem men and Churches, not by their own imperfections, but according to that grace, and estate which they have obtained by the mercy of Christ.  
Wherefore I wish you beware in time, take heed lest the Serpent which seduced Eve, do also deceive you; even whilst you think with her to become like Gods: consider that this your Covenant of Separation may be a sin of presumption: Remember Abraham your Father, and Satah that bore you, so that with better consideration, you may return to your Mother the Church again, and keep with her the unity of the Spirit, in the bond of peace; which God grant for Christ his sake, Amen.    
FINIS.